English
and sat down to one side. As he sat to one side, Upāli the householder said this to the Blessed One: "Has Dīghatapassī the Nigaṇṭha, Master, come here?" "He has come here, householder." the ascetic, Dīghatapassī the Nigaṇṭha.” “Was there, venerable sir, any conversation with Dīghatapassī the Nigaṇṭha?” “There was, householder, some conversation with Dīghatapassī the Nigaṇṭha.” “How then, venerable sir, was there some conversation with Dīghatapassī the Nigaṇṭha?” Then the Blessed One related to Upāli the householder all that had been the conversation with Dīghatapassī the Nigaṇṭha. 61. When this was said, Upāli the householder said to the Blessed One: “Excellent, excellent, venerable ascetic! Just as a well-taught disciple, rightly understanding the Teacher’s message, so has Dīghatapassī the Nigaṇṭha declared to the Blessed One. For what does a slight mind-action signify in comparison with such a gross bodily action? Indeed, bodily action is far more blameworthy for the doing of evil deeds, for the arising of evil deeds, not so verbal action, not so mental action.” “If, householder, you would speak standing on truth, then we might have a conversation here.” “I, venerable sir, will speak standing on truth; let us have a conversation here.” 62. “What do you think, householder? Suppose there is a Nigaṇṭha here, sick, suffering, gravely ill, forbidden cold water, using hot water. If, not getting cold water, he were to die. Where, householder, does Nigaṇṭha Nāṭaputta declare his rebirth to be?” “There are, venerable sir, devas called ‘mind-beings’; there he is reborn.” “For what reason?” “Because, venerable sir, he died bound to the mind.” “Pay attention, householder, pay attention, householder, and declare. Your former statement does not agree with your later, nor your later nor with the former. But this word was spoken by you, householder: 'Venerable sir, I will speak based on truth; let there be a discussion here.' 'Even though, venerable sir, the Blessed One says thus, yet bodily action is far more blameworthy for the doing of an evil deed, for the arising of an evil deed, not so verbal action, not so mental action.' 63. "What do you think, householder? Here, a Nigaṇṭha Nāṭaputta, restrained by the fourfold restraint, completely protected from all water, completely joined with all water, completely purified by all water, completely pervaded by all water. As he goes forward and turns back, he brings many small creatures to destruction. For this, householder, what result does the Nigaṇṭha Nāṭaputta declare?" "Venerable sir, the Nigaṇṭha Nāṭaputta declares it to be unintentional, not very blameworthy." "But if, householder, he intends it?" "Venerable sir, it is very blameworthy." "But intention, householder, in what does the Nigaṇṭha Nāṭaputta declare it to be?" "In mental action, venerable sir." "Pay attention, householder, pay attention and then answer, householder. Your former statement does not agree with your latter, nor your latter with your former. But this word was spoken by you, householder: 'Venerable sir, I will speak based on truth; let there be a discussion here.' 'Even though, venerable sir, the Blessed One says thus, yet bodily action is far more blameworthy for the doing of an evil deed, for the arising of an evil deed, not so verbal action, not so mental action.' 64. "What do you think, householder, is this Nāḷandā prosperous and flourishing, with many people, crowded with humans?" "Yes, venerable sir, this Nāḷandā is prosperous and flourishing, with many people, crowded with humans." "What do you think, householder, if a man were to come here with a raised sword. He would say thus: 'All the living beings in this Nāḷandā, I will make them into one heap of flesh in one moment, in one instant, in one..." "Enough, I will make one heap of flesh." "What do you think, householder, is that man able as many beings as there are in this Nāḷandā them in one moment, in one instant to make into one heap of flesh, one pile of flesh?" "Even ten men, venerable sir, even twenty men, venerable sir, even thirty men, venerable sir, even forty men, venerable sir, even fifty men, venerable sir, are not able as many beings as there are in this Nāḷandā them in one moment, in one instant to make into one heap of flesh, one pile of flesh. What indeed is one dead man worth?" "What do you think, householder, if here a recluse or a brahmin were to come, endowed with psychic power, master of mind-control. And he were to say thus – ‘I will turn this Nāḷandā into ashes with one mental defilement.’ What do you think, householder, is that recluse or brahmin able, endowed with psychic power, master of mind-control, to turn this Nāḷandā into ashes with one mental defilement?" "Even ten Nāḷandās, venerable sir, even twenty Nāḷandās, even thirty Nāḷandās, even forty Nāḷandās, even fifty Nāḷandās, that recluse or brahmin, endowed with psychic power, master of mind-control, is able to turn into ashes with one mental defilement. What indeed is one ruined Nāḷandā worth?" "Pay attention, householder, having paid attention, householder, declare. Indeed, your former statement does not agree with the latter, nor the latter with the former. Indeed, this statement was made by you, householder – ‘Venerable sir, I will speak based on truth; let there be a conversation here between us.’" "Although, venerable sir, the Blessed One says thus, yet indeed, bodily action is far more blameworthy for the doing of evil deeds, for the continuation of evil deeds, not so much verbal action, not so much mental action." "What do you think, householder, have you heard of the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest?" Mātaṅga forest, a forest, become a forest?” “Yes, venerable sir, I have heard that the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, a forest, became a forest.” “What do you think, householder? What have you heard, by whom did that Daṇḍakī forest, Kāliṅga forest, Majjha forest, Mātaṅga forest, a forest, become a forest?” “I have heard, venerable sir, that by the mental defilement of ascetics, that Daṇḍakī forest, Kāliṅga forest, Majjha forest, Mātaṅga forest, a forest, became a forest.” “Pay attention, householder, having paid attention, householder, explain. Your latter statement does not cohere with your former, nor your former with your latter. For you, householder, spoke these words: ‘Venerable sir, I will speak, established in truth; let there be a conversation between us here.’” 66. “Venerable sir, I was already pleased and delighted with the Blessed One by the former simile. But I wished to hear these varied and brilliant answers of the Blessed One to questions, so I thought I should make the Blessed One an opponent. Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness—so that those with eyes might see forms; even so has the Dhamma been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge from today onwards, for as long as life lasts.” 67. “Consider carefully, householder, for careful consideration is good for well-known people like you.” “By this, venerable sir, I am even more pleased and delighted with the Blessed One, that the Blessed One tells me: ‘Consider carefully, householder, for careful consideration is good for well-known people like you.’ For, venerable sir, other sectarians, having gained a disciple, would only Little Nāḷanda will carry a banner – ‘Upāli, our householder, has become a disciple.’ Yet the Blessed One said this to me – ‘Householder, make a thorough investigation, for a thorough investigation is good for well-known people like you.’ Venerable sir, for the second time I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of monks. Let the Blessed One remember me as a lay follower, who has gone for refuge from this day forth, for as long as life lasts. 68. ‘‘For a long time, householder, your family has been a wellspring for the Nigaṇṭhas, so that you might think food should be given to those who come to them.’’ ‘‘Venerable sir, by this too, I am even more pleased and delighted with the Blessed One, that the Blessed One said this to me – ‘For a long time, householder, your family has been a wellspring for the Nigaṇṭhas, so that you might think food should be given to those who come to them.’ Venerable sir, I have heard this, that the recluse Gotama says this – ‘To me alone should gifts be given, not to others should gifts be given; to my disciples alone should gifts be given, not to others’ disciples should gifts be given; a gift given to me is greatly fruitful, not a gift given to others is greatly fruitful; a gift given to my disciples is greatly fruitful, not a gift given to others’ disciples is greatly fruitful.’ Yet the Blessed One encourages me to give gifts even to the Nigaṇṭhas. Moreover, venerable sir, we shall know the right time for this. Venerable sir, for the third time I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of monks. Let the Blessed One remember me as a lay follower, who has gone for refuge from this day forth, for as long as life lasts.’’ 69. Then the Blessed One gave Upāli the householder a gradual discourse, that is – a talk on giving, a talk on morality, a talk on heaven, the danger, the degradation, the defilement of sensual pleasures, and the advantage of renunciation he explained. When the Blessed One knew that Upāli the householder’s mind was ready, pliable, free from hindrances, uplifted without thought, with a clear mind, then he proclaimed the teaching that is pre-eminent among Buddhas: suffering, its origin, its cessation, the path.