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Majjhima Nikāya 56

Upālisutta

With Upāli · Translation: Bhikkhu Sujato, SuttaCentral

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thenAtha indeedkho the Jain asceticnigaṇṭho Ñātikanāṭaputto with a largemahatiyā following of Jainsnigaṇṭhaparisāya together withsaddhiṁ towardyena of Upāliupālissa the householdergahapatissa homenivesanaṁ he approachedtenupasaṅkami.
he sawAddasā indeedkho the gatekeeperdovāriko the Jain asceticnigaṇṭhaṁ Ñātikanāṭaputtaṁ from afardūratova comingāgacchantaṁ.
having seenDisvāna the Jain asceticnigaṇṭhaṁ Ñātikanāṭaputtaṁ said thisetadavoca:
wait“tiṭṭha, sirbhante, do notmā enterpāvisi.
from today onwardAjjatagge Upāliupāli the householdergahapati of the asceticsamaṇassa Gotamagotamassa discipleshipsāvakattaṁ has gone toupagato.
closedĀvaṭaṁ the gatedvāraṁ for Jain monksnigaṇṭhānaṁ for Jain nunsnigaṇṭhīnaṁ, openedanāvaṭaṁ the gatedvāraṁ of the Blessed Onebhagavato of the monksbhikkhūnaṁ of the nunsbhikkhunīnaṁ of the laymenupāsakānaṁ of the laywomenupāsikānaṁ.
ifSace to youte, sirbhante, of almsfoodpiṇḍakena there is needattho, right hereettheva waittiṭṭha, right hereettheva to youte they will bringāharissantī”ti.
then“Tena indeedhi, goodsamma gatekeeperdovārika, towardyena Upāliupāli the householdergahapati go to himtenupasaṅkama; having approachedupasaṅkamitvā to Upāliupāliṁ the householdergahapatiṁ thusevaṁ sayvadehi:
the Jain ascetic‘nigaṇṭho, sirbhante, Ñātikanāṭaputto with a largemahatiyā following of Jainsnigaṇṭhaparisāya together withsaddhiṁ outside the gatebahidvārakoṭṭhake is standingṭhito;
heso youte he wishes to seedassanakāmo’”ti.
yes“Evaṁ, sirbhante”ti indeedkho the gatekeeperdovāriko to the Jain asceticnigaṇṭhassa to Ñātikanāṭaputtassa having repliedpaṭissutvā towardyena Upāliupāli the householdergahapati he approachedtenupasaṅkami; having approachedupasaṅkamitvā to Upāliupāliṁ the householdergahapatiṁ said thisetadavoca:

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.” “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.’” “Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said.

the Nigaṇṭha“nigaṇṭho, sirbhante, Nāṭaputtanāṭaputto with a largemahatiyā group of Nigaṇṭhasnigaṇṭhaparisāya together withsaddhiṁ at the outer gatebahidvārakoṭṭhake standingṭhito;
heso to see youte desiringdassanakāmo”ti.
then“Tena indeedhi, my goodsamma gatekeeperdovārika, in the middlemajjhimāya halldvārasālāya seatsāsanāni preparepaññapehī”ti.
yes“Evaṁ, sirbhante”ti indeedkho the gatekeeperdovāriko of Upāliupālissa the householdergahapatissa having assentedpaṭissutvā in the middlemajjhimāya halldvārasālāya seatsāsanāni having preparedpaññapetvā whereyena Upāliupāli the householdergahapati there he approachedtenupasaṅkami; having approachedupasaṅkamitvā Upāliupāliṁ the householdergahapatiṁ he said thisetadavoca:
have been prepared“paññattāni indeedkho, sirbhante, in the middlemajjhimāya halldvārasālāya seatsāsanāni.
now the time ifYassadāni timekālaṁ you thinkmaññasī”ti.

Upāli said to him, “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.” “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.”

thenAtha indeedkho Upāliupāli householdergahapati whereyena middlemajjhimā halldvārasālā he approachedtenupasaṅkami; having approachedupasaṅkamitvā whichyaṁ theretattha seatāsanaṁ the highest andaggañca the best andseṭṭhañca the supreme anduttamañca the excellent andpaṇītañca theretattha himselfsāmaṁ having sat downnisīditvā gatekeeperdovārikaṁ he addressedāmantesi:
by that“tena well thenhi, my goodsamma gatekeeperdovārika, whereyena the Jainnigaṇṭho Ñātikanāṭaputto go to himtenupasaṅkama; having approachedupasaṅkamitvā the Jainnigaṇṭhaṁ Ñātikanāṭaputtaṁ thusevaṁ sayvadehi:
Upāli‘upāli, sirbhante, householdergahapati speaks thusevamāha—
enterpavisa pleasekira, sirbhante, ifsace you wishākaṅkhasī’”ti.
yes“Evaṁ, sirbhante”ti indeedkho gatekeeperdovāriko Upāli'supālissa householder'sgahapatissa having repliedpaṭissutvā whereyena the Jainnigaṇṭho Ñātikanāṭaputto he approachedtenupasaṅkami; having approachedupasaṅkamitvā the Jainnigaṇṭhaṁ Ñātikanāṭaputtaṁ he said thisetadavoca:
Upāli“upāli, sirbhante, householdergahapati speaks thusevamāha:
enter‘pavisa pleasekira, sirbhante, ifsace you wishākaṅkhasī’”ti.
thenAtha indeedkho the Jainnigaṇṭho Ñātikanāṭaputto with a largemahatiyā following of Jainsnigaṇṭhaparisāya together withsaddhiṁ whereyena middlemajjhimā halldvārasālā he approachedtenupasaṅkami.

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.’” “Yes, sir,” replied the gatekeeper. He went to the Jain Ñātika and relayed what was said. Then the Jain Ñātika went to the hall of the middle gate together with a large following of Jain ascetics.

thenAtha indeedkho Upāliupāli householdergahapati—
thatyaṁ indeedsudaṁ previouslypubbe whenyato he sawpassati the Jainnigaṇṭhaṁ Ñātikanāṭaputtaṁ from afardūratova comingāgacchantaṁ having seendisvāna thentato having gone out to greetpaccuggantvā thatyaṁ theretattha seatāsanaṁ highestaggañca bestseṭṭhañca supremeuttamañca excellentpaṇītañca thattaṁ with upper robeuttarāsaṅgena having wiped offsammajjitvā having embracedpariggahetvā he made sit downnisīdāpeti heso—
nowdāni thatyaṁ theretattha seatāsanaṁ highestaggañca bestseṭṭhañca supremeuttamañca excellentpaṇītañca theretattha himselfsāmaṁ having seated himselfnisīditvā the Jainnigaṇṭhaṁ Ñātikanāṭaputtaṁ said thisetadavoca:
there are“saṁvijjanti indeedkho, sirbhante, seatsāsanāni;
ifsace you wishākaṅkhasi, please sitnisīdā”ti.

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.”

thusEvaṁ when saidvutte, the Jainnigaṇṭho Ñātikanāṭaputto Upāliupāliṁ householdergahapatiṁ said this to himetadavoca:
you are mad“ummattosi youtvaṁ, householdergahapati, you are a morondattosi youtvaṁ, householdergahapati.
I will go‘Gacchāmahaṁ, sirbhante, asceticsamaṇassa Gotamagotamassa doctrinevādaṁ I will refuteāropessāmī’ti having gonegantvā you are caughtmahatāsi in the vast net of doctrinevādasaṅghāṭena caughtpaṭimukko come backāgato.
supposeSeyyathāpi, householdergahapati, a manpuriso deliverer of testiclesaṇḍahārako having gonegantvā castratedubbhatehi testiclesaṇḍehi would come backāgaccheyya, supposeseyyathā orvā furthermorepana householdergahapati a manpuriso deliverer of eyesakkhikahārako having gonegantvā blindedubbhatehi eyesakkhīhi would come backāgaccheyya;
in the same wayevameva indeedkho youtvaṁ, householdergahapati, I will go‘gacchāmahaṁ, sirbhante, asceticsamaṇassa Gotamagotamassa doctrinevādaṁ I will refuteāropessāmī’ti having gonegantvā you are caughtmahatāsi in the vast net of doctrinevādasaṅghāṭena caughtpaṭimukko come backāgato.
you have been convertedĀvaṭṭosi indeedkho youtvaṁ, householdergahapati, asceticsamaṇena Gotamagotamena conversionāvaṭṭaniyā trickmāyāyā”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!”

excellent“Bhaddikā, sirbhante, conversionāvaṭṭanī trickmāyā;
lovelykalyāṇī, sirbhante, conversionāvaṭṭanī trickmāyā;
loved onespiyā myme, sirbhante, relatives and kinñātisālohitā by thisimāya conversionāvaṭṭaniyā were to be convertedāvaṭṭeyyuṁ; of even loved onespiyānampi myme it would beassa of relatives and kinñātisālohitānaṁ lastingdīgharattaṁ welfarehitāya happinesssukhāya;
allsabbe ifcepi, sirbhante, aristocratskhattiyā by thisimāya conversionāvaṭṭaniyā were to be convertedāvaṭṭeyyuṁ; of all of themsabbesānampissa of aristocratskhattiyānaṁ lastingdīgharattaṁ welfarehitāya happinesssukhāya; allsabbe ifcepi, sirbhante, brahminsbrāhmaṇā …pe……pe… peasantsvessā …pe……pe… menialssuddā by thisimāya conversionāvaṭṭaniyā were to be convertedāvaṭṭeyyuṁ; of all of themsabbesānampissa of menialssuddānaṁ lastingdīgharattaṁ welfarehitāya happinesssukhāya;
with its godssadevako ifcepi, sirbhante, worldloko with its Mārassamārako with its Brahmāssabrahmako with its ascetics and brahminssassamaṇabrāhmaṇī populationpajā with its gods and humanssadevamanussā by thisimāya conversionāvaṭṭaniyā were to be convertedāvaṭṭeyyuṁ; of all of itsadevakassapissa of the worldlokassa with its Mārassamārakassa with its Brahmāssabrahmakassa with its ascetics and brahminssassamaṇabrāhmaṇiyā populationpajāya with its gods and humanssadevamanussāya lastingdīgharattaṁ welfarehitāya happinesssukhāyāti.
well thenTena indeedhi, sirbhante, simileupamaṁ to youte I shall givekarissāmi.
by a simileUpamāyapidhekacce sensibleviññū peoplepurisā of what is saidbhāsitassa meaningatthaṁ understandājānanti.

“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.

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