Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 56 मज्झिमनिकाय 56
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Upālisutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209210211212213214215216217218219220221222223224225226227228229230231232233234235236237238239240241242243244245246247248249250251252253254255256257258259260261262263264265266267268269270271272273274275276277278279280281282283284285286287288289290291292293294295296297298299300301302303304305306307308309310311312313314315316317318319320321322323324325326327328329330331332333334335336337338339340341342343344345346347348349350351352353354355356357358359360361362363364365366367368369370371372373374375376377378379380381382 · Hide pronunciation
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Middle Discourses 56
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उपालिसुत्तu·pā·li·sut·ta
Upālisutta
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to नाळन्दायंnā·ḷan·dā·yaṃ पटिवसतिpa·ṭi·va·sa·ti महतियाma·ha·ti·yā निगण्ठपरिसायni·gaṇ·ṭha·pa·ri·sā·ya सद्धिं।sad·dhiṃ
Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ.
At that time the Jain ascetic of the Ñātika clan was residing at Nāḷandā together with a large assembly of Jain ascetics.
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अथa·tha खोkho दीघतपस्सीdī·gha·ta·pas·sī निगण्ठोni·gaṇ·ṭho नाळन्दायंnā·ḷan·dā·yaṃ पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to येनye·na पावारिकम्बवनंpā·vā·ri·kam·ba·va·naṃ येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
Atha kho dīghatapassī nigaṇṭho nāḷandāyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from almsround, he went to Pāvārika’s Mango Grove. There he approached the Buddha, and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ अट्ठासि।aṭ·ṭhā·si एकमन्तंe·ka·man·taṃ ठितंṭhi·taṃ खोkho दीघतपस्सिंdī·gha·ta·pas·siṃ निगण्ठंni·gaṇ·ṭhaṃ भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca:
When the greetings and polite conversation were over, he stood to one side. The Buddha said to him,
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एवंe·vaṃ वुत्ते,vut·te दीघतपस्सीdī·gha·ta·pas·sī निगण्ठोni·gaṇ·ṭho अञ्ञतरंañ·ña·ta·raṃ नीचंnī·caṃ आसनंā·sa·naṃ गहेत्वाga·het·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di
Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When he said this, Dīgha Tapassī took a low seat and sat to one side.
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“कतिka·ti पन,pa·na तपस्सि,ta·pas·si निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to कम्मानिkam·mā·ni पञ्ञपेतिpañ·ña·pe·ti पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया”ति?pa·vat·ti·yā
“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
“Tapassī, how many kinds of deed does the Jain ascetic of the Ñātika clan describe for performing bad deeds?”
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“नna खो,kho आवुसोā·vu·so गोतम,go·ta·ma आचिण्णंā·ciṇ·ṇaṃ निगण्ठस्सni·gaṇ·ṭhas·sa नाटपुत्तस्सnā·ṭa·put·tas·sa ‘कम्मं,kam·maṃ कम्मन्’तिkam·man पञ्ञपेतुं;pañ·ña·pe·tuṃ
“Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ;
“Reverend Gotama, the Jain Ñātika doesn’t usually speak in terms of ‘deeds’.
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“कतिka·ti पन,pa·na तपस्सि,ta·pas·si निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to दण्डानिdaṇ·ḍā·ni पञ्ञपेतिpañ·ña·pe·ti पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया”ति?pa·vat·ti·yā
“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
“Then how many kinds of rod does the Jain Ñātika describe for performing bad deeds?”
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“तीणिtī·ṇi खो,kho आवुसोā·vu·so गोतम,go·ta·ma निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to दण्डानिdaṇ·ḍā·ni पञ्ञपेतिpañ·ña·pe·ti पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तियाति,pa·vat·ti·yā·ti सेय्यथिदं—sey·ya·thi·daṃ
“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṁ—
“The Jain Ñātika describes three kinds of rod for performing bad deeds:
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“इमेसंi·me·saṃ पन,pa·na तपस्सि,ta·pas·si तिण्णंtiṇ·ṇaṃ दण्डानंdaṇ·ḍā·naṃ एवंe·vaṃ पटिविभत्तानंpa·ṭi·vi·bhat·tā·naṃ एवंe·vaṃ पटिविसिट्ठानंpa·ṭi·vi·siṭ·ṭhā·naṃ कतमंka·ta·maṃ दण्डंdaṇ·ḍaṃ निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to महासावज्जतरंma·hā·sā·vaj·ja·ta·raṃ पञ्ञपेतिpañ·ña·pe·ti पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā यदिya·di वाvā कायदण्डं,kā·ya·daṇ·ḍaṃ यदिya·di वाvā वचीदण्डं,va·cī·daṇ·ḍaṃ यदिya·di वाvā मनोदण्डन्”ति?ma·no·daṇ·ḍan
“Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan”ti?
“Of the three rods thus analyzed and differentiated, which rod does the Jain Ñātika describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”
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“इमेसंi·me·saṃ खो,kho आवुसोā·vu·so गोतम,go·ta·ma तिण्णंtiṇ·ṇaṃ दण्डानंdaṇ·ḍā·naṃ एवंe·vaṃ पटिविभत्तानंpa·ṭi·vi·bhat·tā·naṃ एवंe·vaṃ पटिविसिट्ठानंpa·ṭi·vi·siṭ·ṭhā·naṃ कायदण्डंkā·ya·daṇ·ḍaṃ निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to महासावज्जतरंma·hā·sā·vaj·ja·ta·raṃ पञ्ञपेतिpañ·ña·pe·ti पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā वचीदण्डं,va·cī·daṇ·ḍaṃ नोno तथाta·thā मनोदण्डन्”ति।ma·no·daṇ·ḍan
“Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan”ti.
“The Jain Ñātika describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
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इतिहi·ti·ha भगवाbha·ga·vā दीघतपस्सिंdī·gha·ta·pas·siṃ निगण्ठंni·gaṇ·ṭhaṃ इमस्मिंi·mas·miṃ कथावत्थुस्मिंka·thā·vat·thus·miṃ यावततियकंyā·va·ta·ti·ya·kaṃ पतिट्ठापेसि।pa·tiṭ·ṭhā·pe·si
Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi.
Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.
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“त्वंtvaṃ पनावुसोpa·nā·vu·so गोतम,go·ta·ma कतिka·ti दण्डानिdaṇ·ḍā·ni पञ्ञपेसिpañ·ña·pe·si पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया”ति?pa·vat·ti·yā
“tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
“But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”
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“त्वंtvaṃ पनावुसोpa·nā·vu·so गोतम,go·ta·ma कतिka·ti कम्मानिkam·mā·ni पञ्ञपेसिpañ·ña·pe·si पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया”ति?pa·vat·ti·yā
“Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
“Then how many kinds of deed do you describe for performing bad deeds?”
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“तीणिtī·ṇi खोkho अहं,a·haṃ तपस्सि,ta·pas·si कम्मानिkam·mā·ni पञ्ञपेमिpañ·ña·pe·mi पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā सेय्यथिदं—sey·ya·thi·daṃ
“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ—
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“इमेसंi·me·saṃ पनावुसोpa·nā·vu·so गोतम,go·ta·ma तिण्णंtiṇ·ṇaṃ कम्मानंkam·mā·naṃ एवंe·vaṃ पटिविभत्तानंpa·ṭi·vi·bhat·tā·naṃ एवंe·vaṃ पटिविसिट्ठानंpa·ṭi·vi·siṭ·ṭhā·naṃ कतमंka·ta·maṃ कम्मंkam·maṃ महासावज्जतरंma·hā·sā·vaj·ja·ta·raṃ पञ्ञपेसिpañ·ña·pe·si पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā यदिya·di वाvā कायकम्मं,kā·ya·kam·maṃ यदिya·di वाvā वचीकम्मं,va·cī·kam·maṃ यदिya·di वाvā मनोकम्मन्”ति?ma·no·kam·man
“Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman”ti?
“Of 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?”
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“इमेसंi·me·saṃ खोkho अहं,a·haṃ तपस्सि,ta·pas·si तिण्णंtiṇ·ṇaṃ कम्मानंkam·mā·naṃ एवंe·vaṃ पटिविभत्तानंpa·ṭi·vi·bhat·tā·naṃ एवंe·vaṃ पटिविसिट्ठानंpa·ṭi·vi·siṭ·ṭhā·naṃ मनोकम्मंma·no·kam·maṃ महासावज्जतरंma·hā·sā·vaj·ja·ta·raṃ पञ्ञपेमिpañ·ña·pe·mi पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā कायकम्मं,kā·ya·kam·maṃ नोno तथाta·thā वचीकम्मन्”ति।va·cī·kam·man
“Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti.
“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”
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इतिहi·ti·ha दीघतपस्सीdī·gha·ta·pas·sī निगण्ठोni·gaṇ·ṭho भगवन्तंbha·ga·van·taṃ इमस्मिंi·mas·miṃ कथावत्थुस्मिंka·thā·vat·thus·miṃ यावततियकंyā·va·ta·ti·ya·kaṃ पतिट्ठापेत्वाpa·tiṭ·ṭhā·pet·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā येनye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi
Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.
Thus the Jain ascetic Dīgha Tapassī 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 Ñātika.
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to महतियाma·ha·ti·yā गिहिपरिसायgi·hi·pa·ri·sā·ya सद्धिंsad·dhiṃ निसिन्नोni·sin·no होतिho·ti बालकिनियाbā·la·ki·ni·yā परिसायpa·ri·sā·ya उपालिपमुखाय।u·pā·li·pa·mu·khā·ya
Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya.
Now at that time the Jain Ñātika was sitting together with a large assembly of Bālaki laypeople headed by Upāli.
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अथa·tha खोkho दीघतपस्सीdī·gha·ta·pas·sī निगण्ठोni·gaṇ·ṭho यावतकोyā·va·ta·ko अहोसिa·ho·si भगवताbha·ga·va·tā सद्धिंsad·dhiṃ कथासल्लापोka·thā·sal·lā·po तंtaṃ सब्बंsab·baṃ निगण्ठस्सni·gaṇ·ṭhas·sa नाटपुत्तस्सnā·ṭa·put·tas·sa आरोचेसि।ā·ro·ce·si
Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi.
Then Dīgha Tapassī informed the Jain Ñātika of all they had discussed.
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यथाya·thā तंtaṃ सुतवताsu·ta·va·tā सावकेनsā·va·ke·na सम्मदेवsam·ma·de·va सत्थुसासनंsat·thu·sā·sa·naṃ आजानन्तेनā·jā·nan·te·na एवमेवe·va·me·va दीघतपस्सिनाdī·gha·ta·pas·si·nā निगण्ठेनni·gaṇ·ṭhe·na समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa ब्याकतं।byā·ka·taṃ
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ.
The Jain ascetic Dīgha Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions.
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किञ्हिkiñ·hi सोभतिso·bha·ti छवोcha·vo मनोदण्डोma·no·daṇ·ḍo इमस्सi·mas·sa एवंe·vaṃ ओळारिकस्सo·ḷā·ri·kas·sa कायदण्डस्सkā·ya·daṇ·ḍas·sa उपनिधाय।u·pa·ni·dhā·ya
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.
For how significant is the measly mental rod when compared with the solid physical rod?
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अथa·tha खोkho कायदण्डोवkā·ya·daṇ·ḍo·va महासावज्जतरोma·hā·sā·vaj·ja·ta·ro पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā वचीदण्डो,va·cī·daṇ·ḍo नोno तथाta·thā मनोदण्डो”ति।ma·no·daṇ·ḍo
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
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यथाya·thā तंtaṃ सुतवताsu·ta·va·tā सावकेनsā·va·ke·na सम्मदेवsam·ma·de·va सत्थुसासनंsat·thu·sā·sa·naṃ आजानन्तेनā·jā·nan·te·na एवमेवंe·va·me·vaṃ भदन्तेनbha·dan·te·na तपस्सिनाta·pas·si·nā समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa ब्याकतं।byā·ka·taṃ
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ bhadantena tapassinā samaṇassa gotamassa byākataṁ.
The Honorable Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions.
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किञ्हिkiñ·hi सोभतिso·bha·ti छवोcha·vo मनोदण्डोma·no·daṇ·ḍo इमस्सi·mas·sa एवंe·vaṃ ओळारिकस्सo·ḷā·ri·kas·sa कायदण्डस्सkā·ya·daṇ·ḍas·sa उपनिधाय।u·pa·ni·dhā·ya
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.
For how significant is the measly mental rod when compared with the solid physical rod?
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अथa·tha खोkho कायदण्डोवkā·ya·daṇ·ḍo·va महासावज्जतरोma·hā·sā·vaj·ja·ta·ro पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā वचीदण्डो,va·cī·daṇ·ḍo नोno तथाta·thā मनोदण्डो।ma·no·daṇ·ḍo
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.
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हन्दhan·da चाहं,cā·haṃ भन्ते,bhan·te गच्छामिgac·chā·mi समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa इमस्मिंi·mas·miṃ कथावत्थुस्मिंka·thā·vat·thus·miṃ वादंvā·daṃ आरोपेस्सामि।ā·ro·pes·sā·mi
Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi.
I’d better go and refute the ascetic Gotama’s doctrine regarding this point.
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सचेsa·ce मेme समणोsa·ma·ṇo गोतमोgo·ta·mo तथाta·thā पतिट्ठहिस्सतिpa·tiṭ·ṭha·his·sa·ti यथाya·thā भदन्तेनbha·dan·te·na तपस्सिनाta·pas·si·nā पतिट्ठापितं;pa·tiṭ·ṭhā·pi·taṃ सेय्यथापिsey·ya·thā·pi नामnā·ma बलवाba·la·vā पुरिसोpu·ri·so दीघलोमिकंdī·gha·lo·mi·kaṃ एळकंe·ḷa·kaṃ लोमेसुlo·me·su गहेत्वाga·het·vā आकड्ढेय्यā·kaḍ·ḍhey·ya परिकड्ढेय्यpa·ri·kaḍ·ḍhey·ya सम्परिकड्ढेय्य;sam·pa·ri·kaḍ·ḍhey·ya एवमेवाहंe·va·me·vā·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ आकड्ढिस्सामिā·kaḍ·ḍhis·sā·mi परिकड्ढिस्सामिpa·ri·kaḍ·ḍhis·sā·mi सम्परिकड्ढिस्सामि।sam·pa·ri·kaḍ·ḍhis·sā·mi
Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
If he stands by the position that he stated to Dīgha Tapassī, I’ll 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!
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सेय्यथापिsey·ya·thā·pi नामnā·ma बलवाba·la·vā सोण्डिकाकम्मकारोsoṇ·ḍi·kā·kam·ma·kā·ro महन्तंma·han·taṃ सोण्डिकाकिलञ्जंsoṇ·ḍi·kā·ki·lañ·jaṃ गम्भीरेgam·bhī·re उदकरहदेu·da·ka·ra·ha·de पक्खिपित्वाpak·khi·pit·vā कण्णेkaṇ·ṇe गहेत्वाga·het·vā आकड्ढेय्यā·kaḍ·ḍhey·ya परिकड्ढेय्यpa·ri·kaḍ·ḍhey·ya सम्परिकड्ढेय्य;sam·pa·ri·kaḍ·ḍhey·ya एवमेवाहंe·va·me·vā·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ आकड्ढिस्सामिā·kaḍ·ḍhis·sā·mi परिकड्ढिस्सामिpa·ri·kaḍ·ḍhis·sā·mi सम्परिकड्ढिस्सामि।sam·pa·ri·kaḍ·ḍhis·sā·mi
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!
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सेय्यथापिsey·ya·thā·pi नामnā·ma बलवाba·la·vā सोण्डिकाधुत्तोsoṇ·ḍi·kā·dhut·to वालंvā·laṃ कण्णेkaṇ·ṇe गहेत्वाga·het·vā ओधुनेय्यo·dhu·ney·ya निद्धुनेय्यnid·dhu·ney·ya निप्फोटेय्य;nip·pho·ṭey·ya एवमेवाहंe·va·me·vā·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ ओधुनिस्सामिo·dhu·nis·sā·mi निद्धुनिस्सामिnid·dhu·nis·sā·mi निप्फोटेस्सामि।nip·pho·ṭes·sā·mi
Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi.
Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!
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सेय्यथापिsey·ya·thā·pi नामnā·ma कुञ्जरोkuñ·ja·ro सट्ठिहायनोsaṭ·ṭhi·hā·ya·no गम्भीरंgam·bhī·raṃ पोक्खरणिंpok·kha·ra·ṇiṃ ओगाहेत्वाo·gā·het·vā साणधोविकंsā·ṇa·dho·vi·kaṃ नामnā·ma कीळितजातंkī·ḷi·ta·jā·taṃ कीळति;kī·ḷa·ti एवमेवाहंe·va·me·vā·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ साणधोविकंsā·ṇa·dho·vi·kaṃ मञ्ञेmañ·ñe कीळितजातंkī·ḷi·ta·jā·taṃ कीळिस्सामि।kī·ḷis·sā·mi
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi.
I’ll 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!
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हन्दhan·da चाहं,cā·haṃ भन्ते,bhan·te गच्छामिgac·chā·mi समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa इमस्मिंi·mas·miṃ कथावत्थुस्मिंka·thā·vat·thus·miṃ वादंvā·daṃ आरोपेस्सामी”ति।ā·ro·pes·sā·mī
Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī”ti.
Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.”
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“गच्छgac·cha त्वं,tvaṃ गहपति,ga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa इमस्मिंi·mas·miṃ कथावत्थुस्मिंka·thā·vat·thus·miṃ वादंvā·daṃ आरोपेहि।ā·ro·pe·hi
“Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.
“Go, householder, refute the ascetic Gotama’s doctrine on this point.
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“नna खोkho मेतं,me·taṃ भन्ते,bhan·te रुच्चतिruc·ca·ti यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa वादंvā·daṃ आरोपेय्य।ā·ro·pey·ya
“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.
“Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
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समणोsa·ma·ṇo हि,hi भन्ते,bhan·te गोतमोgo·ta·mo मायावीmā·yā·vī आवट्टनिंā·vaṭ·ṭa·niṃ मायंmā·yaṃ जानातिjā·nā·ti यायyā·ya अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ सावकेsā·va·ke आवट्टेती”ति।ā·vaṭ·ṭe·tī
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.
For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.”
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“अट्ठानंaṭ·ṭhā·naṃ खोkho एतं,e·taṃ तपस्सि,ta·pas·si अनवकासोa·na·va·kā·so यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्य।u·pa·gac·chey·ya
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
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ठानञ्चṭhā·nañ·ca खोkho एतंe·taṃ विज्जतिvij·ja·ti यंyaṃ समणोsa·ma·ṇo गोतमोgo·ta·mo उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्य।u·pa·gac·chey·ya
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.
But it is possible that Gotama could become Upāli’s disciple.
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गच्छgac·cha त्वं,tvaṃ गहपति,ga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa इमस्मिंi·mas·miṃ कथावत्थुस्मिंka·thā·vat·thus·miṃ वादंvā·daṃ आरोपेहि।ā·ro·pe·hi
Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.
Go, householder, refute the ascetic Gotama’s doctrine on this point.
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“नna खोkho मेतं,me·taṃ भन्ते,bhan·te रुच्चतिruc·ca·ti यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa वादंvā·daṃ आरोपेय्य।ā·ro·pey·ya
“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.
“Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
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समणोsa·ma·ṇo हि,hi भन्ते,bhan·te गोतमोgo·ta·mo मायावीmā·yā·vī आवट्टनिंā·vaṭ·ṭa·niṃ मायंmā·yaṃ जानातिjā·nā·ti यायyā·ya अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ सावकेsā·va·ke आवट्टेती”ति।ā·vaṭ·ṭe·tī
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.
For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.”
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“अट्ठानंaṭ·ṭhā·naṃ खोkho एतं,e·taṃ तपस्सि,ta·pas·si अनवकासोa·na·va·kā·so यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्य।u·pa·gac·chey·ya
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
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ठानञ्चṭhā·nañ·ca खोkho एतंe·taṃ विज्जतिvij·ja·ti यंyaṃ समणोsa·ma·ṇo गोतमोgo·ta·mo उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्य।u·pa·gac·chey·ya
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.
But it is possible that Gotama could become Upāli’s disciple.
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गच्छgac·cha त्वं,tvaṃ गहपति,ga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa इमस्मिंi·mas·miṃ कथावत्थुस्मिंka·thā·vat·thus·miṃ वादंvā·daṃ आरोपेहि।ā·ro·pe·hi
Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.
Go, householder, refute the ascetic Gotama’s doctrine on this point.
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“एवं,e·vaṃ भन्ते”तिbhan·te खोkho उपालिu·pā·li गहपतिga·ha·pa·ti निगण्ठस्सni·gaṇ·ṭhas·sa नाटपुत्तस्सnā·ṭa·put·tas·sa पटिस्सुत्वाpa·ṭis·sut·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ अभिवादेत्वाa·bhi·vā·det·vā पदक्खिणंpa·dak·khi·ṇaṃ कत्वाkat·vā येनye·na पावारिकम्बवनंpā·vā·ri·kam·ba·va·naṃ येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho उपालिu·pā·li गहपतिga·ha·pa·ti भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
“Evaṁ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho upāli gahapati bhagavantaṁ etadavoca:
“Yes, sir,” replied the householder Upāli to the Jain Ñātika. 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,
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“आगमाā·ga·mā ख्विध,khvi·dha गहपति,ga·ha·pa·ti दीघतपस्सीdī·gha·ta·pas·sī निगण्ठो”ति।ni·gaṇ·ṭho
“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.
“He did, householder.”
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अथa·tha खोkho भगवाbha·ga·vā यावतकोyā·va·ta·ko अहोसिa·ho·si दीघतपस्सिनाdī·gha·ta·pas·si·nā निगण्ठेनni·gaṇ·ṭhe·na सद्धिंsad·dhiṃ कथासल्लापोka·thā·sal·lā·po तंtaṃ सब्बंsab·baṃ उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa आरोचेसि।ā·ro·ce·si
Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṁ kathāsallāpo taṁ sabbaṁ upālissa gahapatissa ārocesi.
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यथाya·thā तंtaṃ सुतवताsu·ta·va·tā सावकेनsā·va·ke·na सम्मदेवsam·ma·de·va सत्थुसासनंsat·thu·sā·sa·naṃ आजानन्तेनā·jā·nan·te·na एवमेवंe·va·me·vaṃ दीघतपस्सिनाdī·gha·ta·pas·si·nā निगण्ठेनni·gaṇ·ṭhe·na भगवतोbha·ga·va·to ब्याकतं।byā·ka·taṃ
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ.
The Jain ascetic Dīgha Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions.
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किञ्हिkiñ·hi सोभतिso·bha·ti छवोcha·vo मनोदण्डोma·no·daṇ·ḍo इमस्सi·mas·sa एवंe·vaṃ ओळारिकस्सo·ḷā·ri·kas·sa कायदण्डस्सkā·ya·daṇ·ḍas·sa उपनिधाय?u·pa·ni·dhā·ya
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya?
For how impressive is the measly mental rod when compared with the solid physical rod?
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अथa·tha खोkho कायदण्डोवkā·ya·daṇ·ḍo·va महासावज्जतरोma·hā·sā·vaj·ja·ta·ro पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā वचीदण्डो,va·cī·daṇ·ḍo नोno तथाta·thā मनोदण्डो”ति।ma·no·daṇ·ḍo
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
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100
“सचेsa·ce खोkho त्वं,tvaṃ गहपति,ga·ha·pa·ti सच्चेsac·ce पतिट्ठायpa·tiṭ·ṭhā·ya मन्तेय्यासिman·tey·yā·si सियाsi·yā नोno एत्थet·tha कथासल्लापो”ति।ka·thā·sal·lā·po
“Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.
“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”
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इधस्सi·dhas·sa निगण्ठोni·gaṇ·ṭho आबाधिकोā·bā·dhi·ko दुक्खितोduk·khi·to बाळ्हगिलानोbā·ḷha·gi·lā·no सीतोदकपटिक्खित्तोsī·to·da·ka·pa·ṭik·khit·to उण्होदकपटिसेवी।uṇ·ho·da·ka·pa·ṭi·se·vī
idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī.
Take a Jain ascetic who is sick, suffering, gravely ill. They turn down cold water and use only hot water.
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‘सच्चेsac·ce अहं,a·haṃ भन्ते,bhan·te पतिट्ठायpa·tiṭ·ṭhā·ya मन्तेस्सामि,man·tes·sā·mi
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi,
(Pāli only)
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114
होतुho·tu नोno एत्थet·tha कथासल्लापो’”ति।ka·thā·sal·lā·po
hotu no ettha kathāsallāpo’”ti.
(Pāli only)
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115
“किञ्चापि,kiñ·cā·pi भन्ते,bhan·te भगवाbha·ga·vā एवमाह,e·va·mā·ha अथa·tha खोkho कायदण्डोवkā·ya·daṇ·ḍo·va महासावज्जतरोma·hā·sā·vaj·ja·ta·ro पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā वचीदण्डो,va·cī·daṇ·ḍo नोno तथाta·thā मनोदण्डो”ति।ma·no·daṇ·ḍo
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
“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.”
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इधस्सi·dhas·sa निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to चातुयामसंवरसंवुतोcā·tu·yā·ma·saṃ·va·ra·saṃ·vu·to सब्बवारिवारितोsab·ba·vā·ri·vā·ri·to सब्बवारियुत्तोsab·ba·vā·ri·yut·to सब्बवारिधुतोsab·ba·vā·ri·dhu·to सब्बवारिफुटो।sab·ba·vā·ri·phu·ṭo
idhassa nigaṇṭho nāṭaputto cātuyāmasaṁvarasaṁvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo.
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.
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“असञ्चेतनिकं,a·sañ·ce·ta·ni·kaṃ भन्ते,bhan·te निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to नोno महासावज्जंma·hā·sā·vaj·jaṃ पञ्ञपेती”ति।pañ·ña·pe·tī
“Asañcetanikaṁ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṁ paññapetī”ti.
“Sir, the Jain Ñātika says that unintentional acts are not very blameworthy.”
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“सचेsa·ce पन,pa·na गहपति,ga·ha·pa·ti चेतेती”ति?ce·te·tī
“Sace pana, gahapati, cetetī”ti?
“But if they are intentional?”
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“महासावज्जं,ma·hā·sā·vaj·jaṃ भन्ते,bhan·te होती”ति।ho·tī
“Mahāsāvajjaṁ, bhante, hotī”ti.
“Then they are very blameworthy.”
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128
‘सच्चेsac·ce अहं,a·haṃ भन्ते,bhan·te पतिट्ठायpa·tiṭ·ṭhā·ya मन्तेस्सामि;man·tes·sā·mi
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
(Pāli only)
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129
होतुho·tu नोno एत्थet·tha कथासल्लापो’”ति।ka·thā·sal·lā·po
hotu no ettha kathāsallāpo’”ti.
(Pāli only)
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130
“किञ्चापि,kiñ·cā·pi भन्ते,bhan·te भगवाbha·ga·vā एवमाह,e·va·mā·ha अथa·tha खोkho कायदण्डोवkā·ya·daṇ·ḍo·va महासावज्जतरोma·hā·sā·vaj·ja·ta·ro पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā वचीदण्डो,va·cī·daṇ·ḍo नोno तथाta·thā मनोदण्डो”ति।ma·no·daṇ·ḍo
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
“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.”
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137
‘अहंa·haṃ यावतिकाyā·va·ti·kā इमिस्साi·mis·sā नाळन्दायnā·ḷan·dā·ya पाणाpā·ṇā तेte एकेनe·ke·na खणेनkha·ṇe·na एकेनe·ke·na मुहुत्तेनmu·hut·te·na एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करिस्सामी’ति।ka·ris·sā·mī
‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti.
‘In one hour I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’
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पहोतिpa·ho·ti नुnu खोkho सोso पुरिसोpu·ri·so यावतिकाyā·va·ti·kā इमिस्साi·mis·sā नाळन्दायnā·ḷan·dā·ya पाणाpā·ṇā तेte एकेनe·ke·na खणेनkha·ṇe·na एकेनe·ke·na मुहुत्तेनmu·hut·te·na एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ कातुन्”ति?kā·tun
pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun”ti?
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“दसपि,da·sa·pi भन्ते,bhan·te पुरिसा,pu·ri·sā वीसम्पि,vī·sam·pi भन्ते,bhan·te पुरिसा,pu·ri·sā तिंसम्पि,tiṃ·sam·pi भन्ते,bhan·te पुरिसा,pu·ri·sā चत्तारीसम्पि,cat·tā·rī·sam·pi भन्ते,bhan·te पुरिसा,pu·ri·sā पञ्ञासम्पि,pañ·ñā·sam·pi भन्ते,bhan·te पुरिसाpu·ri·sā नप्पहोन्तिnap·pa·hon·ti यावतिकाyā·va·ti·kā इमिस्साi·mis·sā नाळन्दायnā·ḷan·dā·ya पाणाpā·ṇā तेte एकेनe·ke·na खणेनkha·ṇe·na एकेनe·ke·na मुहुत्तेनmu·hut·te·na एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ कातुं।kā·tuṃ
“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṁsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātuṁ.
“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that.
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147
पहोतिpa·ho·ti नुnu खोkho सोso समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā इद्धिमाid·dhi·mā चेतोवसिप्पत्तोce·to·va·sip·pat·to इमंi·maṃ नाळन्दंnā·ḷan·daṃ एकेनe·ke·na मनोपदोसेनma·no·pa·do·se·na भस्मंbhas·maṃ कातुन्”ति?kā·tun
pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti?
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148
“दसपि,da·sa·pi भन्ते,bhan·te नाळन्दा,nā·ḷan·dā वीसम्पिvī·sam·pi नाळन्दा,nā·ḷan·dā तिंसम्पिtiṃ·sam·pi नाळन्दा,nā·ḷan·dā चत्तारीसम्पिcat·tā·rī·sam·pi नाळन्दा,nā·ḷan·dā पञ्ञासम्पिpañ·ñā·sam·pi नाळन्दाnā·ḷan·dā पहोतिpa·ho·ti सोso समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā इद्धिमाid·dhi·mā चेतोवसिप्पत्तोce·to·va·sip·pat·to एकेनe·ke·na मनोपदोसेनma·no·pa·do·se·na भस्मंbhas·maṃ कातुं।kā·tuṃ
“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ.
“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.
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153
‘सच्चेsac·ce अहं,a·haṃ भन्ते,bhan·te पतिट्ठायpa·tiṭ·ṭhā·ya मन्तेस्सामि;man·tes·sā·mi
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
(Pāli only)
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154
होतुho·tu नोno एत्थet·tha कथासल्लापो’”ति।ka·thā·sal·lā·po
hotu no ettha kathāsallāpo’”ti.
(Pāli only)
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155
“किञ्चापि,kiñ·cā·pi भन्ते,bhan·te भगवाbha·ga·vā एवमाह,e·va·mā·ha अथa·tha खोkho कायदण्डोवkā·ya·daṇ·ḍo·va महासावज्जतरोma·hā·sā·vaj·ja·ta·ro पापस्सpā·pas·sa कम्मस्सkam·mas·sa किरियायki·ri·yā·ya पापस्सpā·pas·sa कम्मस्सkam·mas·sa पवत्तिया,pa·vat·ti·yā नोno तथाta·thā वचीदण्डो,va·cī·daṇ·ḍo नोno तथाta·thā मनोदण्डो”ति।ma·no·daṇ·ḍo
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
“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.”
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157
सुतंsu·taṃ तेte दण्डकीरञ्ञंdaṇ·ḍa·kī·rañ·ñaṃ कालिङ्गारञ्ञंkā·liṅ·gā·rañ·ñaṃ मज्झारञ्ञंmaj·jhā·rañ·ñaṃ मातङ्गारञ्ञंmā·taṅ·gā·rañ·ñaṃ अरञ्ञंa·rañ·ñaṃ अरञ्ञभूतन्”ति?a·rañ·ña·bhū·tan
sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?
Have you heard how the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way?”
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“एवं,e·vaṃ भन्ते,bhan·te सुतंsu·taṃ मेme दण्डकीरञ्ञंdaṇ·ḍa·kī·rañ·ñaṃ कालिङ्गारञ्ञंkā·liṅ·gā·rañ·ñaṃ मज्झारञ्ञंmaj·jhā·rañ·ñaṃ मातङ्गारञ्ञंmā·taṅ·gā·rañ·ñaṃ अरञ्ञंa·rañ·ñaṃ अरञ्ञभूतन्”ति।a·rañ·ña·bhū·tan
“Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.
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159
“तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si गहपति,ga·ha·pa·ti किन्तिkin·ti तेte सुतंsu·taṃ केनke·na तंtaṃ दण्डकीरञ्ञंdaṇ·ḍa·kī·rañ·ñaṃ कालिङ्गारञ्ञंkā·liṅ·gā·rañ·ñaṃ मज्झारञ्ञंmaj·jhā·rañ·ñaṃ मातङ्गारञ्ञंmā·taṅ·gā·rañ·ñaṃ अरञ्ञंa·rañ·ñaṃ अरञ्ञभूतन्”ति?a·rañ·ña·bhū·tan
“Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?
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160
“सुतंsu·taṃ मेतं,me·taṃ भन्ते,bhan·te इसीनंi·sī·naṃ मनोपदोसेनma·no·pa·do·se·na तंtaṃ दण्डकीरञ्ञंdaṇ·ḍa·kī·rañ·ñaṃ कालिङ्गारञ्ञंkā·liṅ·gā·rañ·ñaṃ मज्झारञ्ञंmaj·jhā·rañ·ñaṃ मातङ्गारञ्ञंmā·taṅ·gā·rañ·ñaṃ अरञ्ञंa·rañ·ñaṃ अरञ्ञभूतन्”ति।a·rañ·ña·bhū·tan
“Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.
“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.”
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164
‘सच्चेsac·ce अहं,a·haṃ भन्ते,bhan·te पतिट्ठायpa·tiṭ·ṭhā·ya मन्तेस्सामि;man·tes·sā·mi
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
(Pāli only)
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165
होतुho·tu नोno एत्थet·tha कथासल्लापो’”ति।ka·thā·sal·lā·po
hotu no ettha kathāsallāpo’”ti.
(Pāli only)
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अपिa·pi चाहंcā·haṃ इमानिi·mā·ni भगवतोbha·ga·va·to विचित्रानिvi·cit·rā·ni पञ्हपटिभानानिpañ·ha·pa·ṭi·bhā·nā·ni सोतुकामो,so·tu·kā·mo एवाहंe·vā·haṃ भगवन्तंbha·ga·van·taṃ पच्चनीकंpac·ca·nī·kaṃ कातब्बंkā·tab·baṃ अमञ्ञिस्सं।a·mañ·ñis·saṃ
Api cāhaṁ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṁ bhagavantaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.
Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way.
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अभिक्कन्तं,a·bhik·kan·taṃ भन्ते,bhan·te अभिक्कन्तं,a·bhik·kan·taṃ भन्ते।bhan·te
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भगवताbha·ga·va·tā अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
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.
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“अनुविच्चकारंa·nu·vic·ca·kā·raṃ खो,kho गहपति,ga·ha·pa·ti करोहि,ka·ro·hi अनुविच्चकारोa·nu·vic·ca·kā·ro तुम्हादिसानंtum·hā·di·sā·naṃ ञातमनुस्सानंñā·ta·ma·nus·sā·naṃ साधुsā·dhu होती”ति।ho·tī
“Anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.
“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
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“इमिनापाहं,i·mi·nā·pā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to भिय्योसोbhiy·yo·so मत्तायmat·tā·ya अत्तमनोat·ta·ma·no अभिरद्धोa·bhi·rad·dho यंyaṃ मंmaṃ भगवाbha·ga·vā एवमाह:e·va·mā·ha ‘अनुविच्चकारंa·nu·vic·ca·kā·raṃ खो,kho गहपति,ga·ha·pa·ti करोहि,ka·ro·hi अनुविच्चकारोa·nu·vic·ca·kā·ro तुम्हादिसानंtum·hā·di·sā·naṃ ञातमनुस्सानंñā·ta·ma·nus·sā·naṃ साधुsā·dhu होती’ति।ho·tī
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.
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मञ्हि,mañ·hi भन्ते,bhan·te अञ्ञतित्थियाañ·ña·tit·thi·yā सावकंsā·va·kaṃ लभित्वाla·bhit·vā केवलकप्पंke·va·la·kap·paṃ नाळन्दंnā·ḷan·daṃ पटाकंpa·ṭā·kaṃ परिहरेय्युं:pa·ri·ha·rey·yuṃ
Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ nāḷandaṁ paṭākaṁ parihareyyuṁ:
For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying:
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‘अनुविच्चकारंa·nu·vic·ca·kā·raṃ खो,kho गहपति,ga·ha·pa·ti करोहि,ka·ro·hi अनुविच्चकारोa·nu·vic·ca·kā·ro तुम्हादिसानंtum·hā·di·sā·naṃ ञातमनुस्सानंñā·ta·ma·nus·sā·naṃ साधुsā·dhu होती’ति।ho·tī
‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.
‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’
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एसाहं,e·sā·haṃ भन्ते,bhan·te दुतियम्पिdu·ti·yam·pi भगवन्तंbha·ga·van·taṃ सरणंsa·ra·ṇaṃ गच्छामिgac·chā·mi धम्मञ्चdham·mañ·ca भिक्खुसङ्घञ्च।bhik·khu·saṅ·ghañ·ca
Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
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“दीघरत्तंdī·gha·rat·taṃ खोkho ते,te गहपति,ga·ha·pa·ti निगण्ठानंni·gaṇ·ṭhā·naṃ ओपानभूतंo·pā·na·bhū·taṃ कुलंku·laṃ येनye·na नेसंne·saṃ उपगतानंu·pa·ga·tā·naṃ पिण्डकंpiṇ·ḍa·kaṃ दातब्बंdā·tab·baṃ मञ्ञेय्यासी”ति।mañ·ñey·yā·sī
“Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.
“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.”
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“इमिनापाहं,i·mi·nā·pā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to भिय्योसोbhiy·yo·so मत्तायmat·tā·ya अत्तमनोat·ta·ma·no अभिरद्धोa·bhi·rad·dho यंyaṃ मंmaṃ भगवाbha·ga·vā एवमाह:e·va·mā·ha ‘दीघरत्तंdī·gha·rat·taṃ खोkho ते,te गहपति,ga·ha·pa·ti निगण्ठानंni·gaṇ·ṭhā·naṃ ओपानभूतंo·pā·na·bhū·taṃ कुलंku·laṃ येनye·na नेसंne·saṃ उपगतानंu·pa·ga·tā·naṃ पिण्डकंpiṇ·ḍa·kaṃ दातब्बंdā·tab·baṃ मञ्ञेय्यासी’ति।mañ·ñey·yā·sī
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti.
“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.
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मय्हमेवmay·ha·me·va सावकानंsā·va·kā·naṃ दिन्नंdin·naṃ महप्फलं,ma·hap·pha·laṃ नाञ्ञेसंnāñ·ñe·saṃ सावकानंsā·va·kā·naṃ दिन्नंdin·naṃ महप्फलन्’ति।ma·hap·pha·lan
mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti.
Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
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एसाहं,e·sā·haṃ भन्ते,bhan·te ततियम्पिta·ti·yam·pi भगवन्तंbha·ga·van·taṃ सरणंsa·ra·ṇaṃ गच्छामिgac·chā·mi धम्मञ्चdham·mañ·ca भिक्खुसङ्घञ्च।bhik·khu·saṅ·ghañ·ca
Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
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दानकथंdā·na·ka·thaṃ सीलकथंsī·la·ka·thaṃ सग्गकथं,sag·ga·ka·thaṃ कामानंkā·mā·naṃ आदीनवंā·dī·na·vaṃ ओकारंo·kā·raṃ सङ्किलेसं,saṅ·ki·le·saṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ पकासेसि।pa·kā·se·si
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
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यदाya·dā भगवाbha·ga·vā अञ्ञासिañ·ñā·si उपालिंu·pā·liṃ गहपतिंga·ha·pa·tiṃ कल्लचित्तंkal·la·cit·taṃ मुदुचित्तंmu·du·cit·taṃ विनीवरणचित्तंvi·nī·va·ra·ṇa·cit·taṃ उदग्गचित्तंu·dag·ga·cit·taṃ पसन्नचित्तं,pa·san·na·cit·taṃ अथa·tha याyā बुद्धानंbud·dhā·naṃ सामुक्कंसिकाsā·muk·kaṃ·si·kā धम्मदेसनाdham·ma·de·sa·nā तंtaṃ पकासेसि—pa·kā·se·si
Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—
And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas:
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एवमेवe·va·me·va उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa तस्मिंयेवtas·miṃ·ye·va आसनेā·sa·ne विरजंvi·ra·jaṃ वीतमलंvī·ta·ma·laṃ धम्मचक्खुंdham·ma·cak·khuṃ उदपादि:u·da·pā·di
evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli:
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अथa·tha खोkho उपालिu·pā·li गहपतिga·ha·pa·ti दिट्ठधम्मोdiṭ·ṭha·dham·mo पत्तधम्मोpat·ta·dham·mo विदितधम्मोvi·di·ta·dham·mo परियोगाळ्हधम्मोpa·ri·yo·gā·ḷha·dham·mo तिण्णविचिकिच्छोtiṇ·ṇa·vi·ci·kic·cho विगतकथङ्कथोvi·ga·ta·ka·thaṅ·ka·tho वेसारज्जप्पत्तोve·sā·raj·jap·pat·to अपरप्पच्चयोa·pa·rap·pac·ca·yo सत्थुसासनेsat·thu·sā·sa·ne भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
Then Upāli 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’s instructions.
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“यस्सदानिyas·sa·dā·ni त्वं,tvaṃ गहपति,ga·ha·pa·ti कालंkā·laṃ मञ्ञसी”ति।mañ·ña·sī
“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti.
“Please, householder, go at your convenience.”
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अथa·tha खोkho उपालिu·pā·li गहपतिga·ha·pa·ti भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā पदक्खिणंpa·dak·khi·ṇaṃ कत्वाkat·vā येनye·na सकंsa·kaṃ निवेसनंni·ve·sa·naṃ तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā दोवारिकंdo·vā·ri·kaṃ आमन्तेसि:ā·man·te·si
Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āmantesi:
And then the householder Upāli 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,
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“अज्जतग्गे,aj·ja·tag·ge सम्मsam·ma दोवारिक,do·vā·ri·ka आवरामिā·va·rā·mi द्वारंdvā·raṃ निगण्ठानंni·gaṇ·ṭhā·naṃ निगण्ठीनं,ni·gaṇ·ṭhī·naṃ अनावटंa·nā·va·ṭaṃ द्वारंdvā·raṃ भगवतोbha·ga·va·to भिक्खूनंbhik·khū·naṃ भिक्खुनीनंbhik·khu·nī·naṃ उपासकानंu·pā·sa·kā·naṃ उपासिकानं।u·pā·si·kā·naṃ
“ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
“My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen.
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आवटंā·va·ṭaṃ द्वारंdvā·raṃ निगण्ठानंni·gaṇ·ṭhā·naṃ निगण्ठीनं,ni·gaṇ·ṭhī·naṃ अनावटंa·nā·va·ṭaṃ द्वारंdvā·raṃ भगवतोbha·ga·va·to भिक्खूनंbhik·khū·naṃ भिक्खुनीनंbhik·khu·nī·naṃ उपासकानंu·pā·sa·kā·naṃ उपासिकानं।u·pā·si·kā·naṃ
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
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अथa·tha खोkho दीघतपस्सीdī·gha·ta·pas·sī निगण्ठोni·gaṇ·ṭho येनye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
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“सुतंsu·taṃ मेतं,me·taṃ भन्ते,bhan·te उपालिu·pā·li किरki·ra गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगतो”ति।u·pa·ga·to
“sutaṁ metaṁ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti.
“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”
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“अट्ठानंaṭ·ṭhā·naṃ खोkho एतं,e·taṃ तपस्सि,ta·pas·si अनवकासोa·na·va·kā·so यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्य।u·pa·gac·chey·ya
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
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ठानञ्चṭhā·nañ·ca खोkho एतंe·taṃ विज्जतिvij·ja·ti यंyaṃ समणोsa·ma·ṇo गोतमोgo·ta·mo उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्या”ति।u·pa·gac·chey·yā
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
But it is possible that Gotama could become Upāli’s disciple.”
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“हन्दाहं,han·dā·haṃ भन्ते,bhan·te गच्छामिgac·chā·mi यावyā·va जानामिjā·nā·mi यदिya·di वाvā उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगतोu·pa·ga·to यदिya·di वाvā नो”ति।no
“Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”
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“गच्छgac·cha त्वं,tvaṃ तपस्सि,ta·pas·si जानाहिjā·nā·hi यदिya·di वाvā उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगतोu·pa·ga·to यदिya·di वाvā नो”ति।no
“Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”
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आवटंā·va·ṭaṃ द्वारंdvā·raṃ निगण्ठानंni·gaṇ·ṭhā·naṃ निगण्ठीनं,ni·gaṇ·ṭhī·naṃ अनावटंa·nā·va·ṭaṃ द्वारंdvā·raṃ भगवतोbha·ga·va·to भिक्खूनंbhik·khū·naṃ भिक्खुनीनंbhik·khu·nī·naṃ उपासकानंu·pā·sa·kā·naṃ उपासिकानं।u·pā·si·kā·naṃ
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
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“नna मे,me आवुसो,ā·vu·so पिण्डकेनpiṇ·ḍa·ke·na अत्थो”तिat·tho वत्वाvat·vā ततोta·to पटिनिवत्तित्वाpa·ṭi·ni·vat·tit·vā येनye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ एतदवोच:e·ta·da·vo·ca
“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
Saying, “No, worthy man, I do not require almsfood,” he turned back and went to the Jain Ñātika and said to him,
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“सच्चंयेवsac·caṃ·ye·va खो,kho भन्ते,bhan·te यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगतो।u·pa·ga·to
“saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.
“Sir, it’s really true that Upāli has become Gotama’s disciple.
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एतंe·taṃ खोkho तेte अहं,a·haṃ भन्ते,bhan·te नालत्थं,nā·lat·thaṃ नna खोkho मे,me भन्ते,bhan·te रुच्चतिruc·ca·ti यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa वादंvā·daṃ आरोपेय्य।ā·ro·pey·ya
Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.
Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
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समणोsa·ma·ṇo हि,hi भन्ते,bhan·te गोतमोgo·ta·mo मायावीmā·yā·vī आवट्टनिंā·vaṭ·ṭa·niṃ मायंmā·yaṃ जानातिjā·nā·ti यायyā·ya अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ सावकेsā·va·ke आवट्टेतीति।ā·vaṭ·ṭe·tī·ti
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetīti.
For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.
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आवट्टोā·vaṭ·ṭo खोkho ते,te भन्ते,bhan·te उपालिu·pā·li गहपतिga·ha·pa·ti समणेनsa·ma·ṇe·na गोतमेनgo·ta·me·na आवट्टनियाā·vaṭ·ṭa·ni·yā मायाया”ति।mā·yā·yā
Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti.
The householder Upāli has been converted by the ascetic Gotama’s conversion trick!”
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“अट्ठानंaṭ·ṭhā·naṃ खोkho एतं,e·taṃ तपस्सि,ta·pas·si अनवकासोa·na·va·kā·so यंyaṃ उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्य।u·pa·gac·chey·ya
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
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ठानञ्चṭhā·nañ·ca खोkho एतंe·taṃ विज्जतिvij·ja·ti यंyaṃ समणोsa·ma·ṇo गोतमोgo·ta·mo उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्या”ति।u·pa·gac·chey·yā
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
But it is possible that Gotama could become Upāli’s disciple.”
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“सच्चंयेव,sac·caṃ·ye·va भन्तेbhan·te …पे…pe
“saccaṁyeva, bhante …pe…
(Pāli only)
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उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्या”ति।u·pa·gac·chey·yā
upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
(Pāli only)
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पे…pe
pe…
“It is impossible …
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उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa सावकत्तंsā·va·kat·taṃ उपगच्छेय्या”ति।u·pa·gac·chey·yā
upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
(Pāli only)
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“हन्दhan·da चाहं,cā·haṃ तपस्सि,ta·pas·si गच्छामिgac·chā·mi यावyā·va चाहंcā·haṃ सामंयेवsā·maṃ·ye·va जानामिjā·nā·mi यदिya·di वाvā उपालिu·pā·li गहपतिga·ha·pa·ti समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकत्तंsā·va·kat·taṃ उपगतोu·pa·ga·to यदिya·di वाvā नो”ति।no
“Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”
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अथa·tha खोkho निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to महतियाma·ha·ti·yā निगण्ठपरिसायni·gaṇ·ṭha·pa·ri·sā·ya सद्धिंsad·dhiṃ येनye·na उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa निवेसनंni·ve·sa·naṃ तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapatissa nivesanaṁ tenupasaṅkami.
Then the Jain Ñātika went to Upāli’s home together with a large following of Jain ascetics.
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आवटंā·va·ṭaṃ द्वारंdvā·raṃ निगण्ठानंni·gaṇ·ṭhā·naṃ निगण्ठीनं,ni·gaṇ·ṭhī·naṃ अनावटंa·nā·va·ṭaṃ द्वारंdvā·raṃ भगवतोbha·ga·va·to भिक्खूनंbhik·khū·naṃ भिक्खुनीनंbhik·khu·nī·naṃ उपासकानंu·pā·sa·kā·naṃ उपासिकानं।u·pā·si·kā·naṃ
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
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“तेनte·na हि,hi सम्मsam·ma दोवारिक,do·vā·ri·ka येनye·na उपालिu·pā·li गहपतिga·ha·pa·ti तेनुपसङ्कम;te·nu·pa·saṅ·ka·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā उपालिंu·pā·liṃ गहपतिंga·ha·pa·tiṃ एवंe·vaṃ वदेहि:va·de·hi
“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṁ gahapatiṁ evaṁ vadehi:
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‘निगण्ठो,ni·gaṇ·ṭho भन्ते,bhan·te नाटपुत्तोnā·ṭa·put·to महतियाma·ha·ti·yā निगण्ठपरिसायni·gaṇ·ṭha·pa·ri·sā·ya सद्धिंsad·dhiṃ बहिद्वारकोट्ठकेba·hid·vā·ra·koṭ·ṭha·ke ठितो;ṭhi·to
‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;
‘Sir, the Jain Ñātika is waiting outside the gates together with a large following of Jain ascetics.
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“एवं,e·vaṃ भन्ते”तिbhan·te खोkho दोवारिकोdo·vā·ri·ko निगण्ठस्सni·gaṇ·ṭhas·sa नाटपुत्तस्सnā·ṭa·put·tas·sa पटिस्सुत्वाpa·ṭis·sut·vā येनye·na उपालिu·pā·li गहपतिga·ha·pa·ti तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā उपालिंu·pā·liṃ गहपतिंga·ha·pa·tiṃ एतदवोच:e·ta·da·vo·ca
“Evaṁ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:
“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said.
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“निगण्ठो,ni·gaṇ·ṭho भन्ते,bhan·te नाटपुत्तोnā·ṭa·put·to महतियाma·ha·ti·yā निगण्ठपरिसायni·gaṇ·ṭha·pa·ri·sā·ya सद्धिंsad·dhiṃ बहिद्वारकोट्ठकेba·hid·vā·ra·koṭ·ṭha·ke ठितो;ṭhi·to
“nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;
(Pāli only)
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सोso तेte दस्सनकामो”ति।das·sa·na·kā·mo
so te dassanakāmo”ti.
(Pāli only)
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“तेनte·na हि,hi सम्मsam·ma दोवारिक,do·vā·ri·ka मज्झिमायmaj·jhi·mā·ya द्वारसालायdvā·ra·sā·lā·ya आसनानिā·sa·nā·ni पञ्ञपेही”ति।pañ·ña·pe·hī
“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.
Upāli said to him, “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”
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“एवं,e·vaṃ भन्ते”तिbhan·te खोkho दोवारिकोdo·vā·ri·ko उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa पटिस्सुत्वाpa·ṭis·sut·vā मज्झिमायmaj·jhi·mā·ya द्वारसालायdvā·ra·sā·lā·ya आसनानिā·sa·nā·ni पञ्ञपेत्वाpañ·ña·pet·vā येनye·na उपालिu·pā·li गहपतिga·ha·pa·ti तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā उपालिंu·pā·liṃ गहपतिंga·ha·pa·tiṃ एतदवोच:e·ta·da·vo·ca
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:
“Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said,
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यस्सदानिyas·sa·dā·ni कालंkā·laṃ मञ्ञसी”ति।mañ·ña·sī
Yassadāni kālaṁ maññasī”ti.
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अथa·tha खोkho उपालिu·pā·li गहपतिga·ha·pa·ti येनye·na मज्झिमाmaj·jhi·mā द्वारसालाdvā·ra·sā·lā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā यंyaṃ तत्थtat·tha आसनंā·sa·naṃ अग्गञ्चag·gañ·ca सेट्ठञ्चseṭ·ṭhañ·ca उत्तमञ्चut·ta·mañ·ca पणीतञ्चpa·ṇī·tañ·ca तत्थtat·tha सामंsā·maṃ निसीदित्वाni·sī·dit·vā दोवारिकंdo·vā·ri·kaṃ आमन्तेसि:ā·man·te·si
Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi:
Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper,
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“तेनte·na हि,hi सम्मsam·ma दोवारिक,do·vā·ri·ka येनye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to तेनुपसङ्कम;te·nu·pa·saṅ·ka·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ एवंe·vaṃ वदेहि:va·de·hi
“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi:
“Well then, my good gatekeeper, go to the Jain Ñātika and say to him:
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“एवं,e·vaṃ भन्ते”तिbhan·te खोkho दोवारिकोdo·vā·ri·ko उपालिस्सu·pā·lis·sa गहपतिस्सga·ha·pa·tis·sa पटिस्सुत्वाpa·ṭis·sut·vā येनye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ एतदवोच:e·ta·da·vo·ca
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
“Yes, sir,” replied the gatekeeper. He went to the Jain Ñātika and relayed what was said.
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‘पविसpa·vi·sa किर,ki·ra भन्ते,bhan·te सचेsa·ce आकङ्खसी’”ति।ā·kaṅ·kha·sī
‘pavisa kira, bhante, sace ākaṅkhasī’”ti.
(Pāli only)
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अथa·tha खोkho निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to महतियाma·ha·ti·yā निगण्ठपरिसायni·gaṇ·ṭha·pa·ri·sā·ya सद्धिंsad·dhiṃ येनye·na मज्झिमाmaj·jhi·mā द्वारसालाdvā·ra·sā·lā तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami.
Then the Jain Ñātika went to the hall of the middle gate together with a large following of Jain ascetics.
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यंyaṃ सुदंsu·daṃ पुब्बेpub·be यतोya·to पस्सतिpas·sa·ti निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ दूरतोवdū·ra·to·va आगच्छन्तंā·gac·chan·taṃ दिस्वानdis·vā·na ततोta·to पच्चुग्गन्त्वाpac·cug·gan·tvā यंyaṃ तत्थtat·tha आसनंā·sa·naṃ अग्गञ्चag·gañ·ca सेट्ठञ्चseṭ·ṭhañ·ca उत्तमञ्चut·ta·mañ·ca पणीतञ्चpa·ṇī·tañ·ca तंtaṃ उत्तरासङ्गेनut·ta·rā·saṅ·ge·na सम्मज्जित्वाsam·maj·jit·vā परिग्गहेत्वाpa·rig·ga·het·vā निसीदापेतिni·sī·dā·pe·ti सो—so
yaṁ sudaṁ pubbe yato passati nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ disvāna tato paccuggantvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca taṁ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so—
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.
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दानिdā·ni यंyaṃ तत्थtat·tha आसनंā·sa·naṃ अग्गञ्चag·gañ·ca सेट्ठञ्चseṭ·ṭhañ·ca उत्तमञ्चut·ta·mañ·ca पणीतञ्चpa·ṇī·tañ·ca तत्थtat·tha सामंsā·maṃ निसीदित्वाni·sī·dit·vā निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ एतदवोच:e·ta·da·vo·ca
dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
But today, having seated himself on the highest and finest seat, he said to the Jain Ñātika,
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‘गच्छामहं,gac·chā·ma·haṃ भन्ते,bhan·te समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa वादंvā·daṃ आरोपेस्सामी’तिā·ro·pes·sā·mī गन्त्वाgan·tvā महतासिma·ha·tā·si वादसङ्घाटेनvā·da·saṅ·ghā·ṭe·na पटिमुक्कोpa·ṭi·muk·ko आगतो।ā·ga·to
‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.
You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.
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सेय्यथापि,sey·ya·thā·pi गहपति,ga·ha·pa·ti पुरिसोpu·ri·so अण्डहारकोaṇ·ḍa·hā·ra·ko गन्त्वाgan·tvā उब्भतेहिub·bha·te·hi अण्डेहिaṇ·ḍe·hi आगच्छेय्य,ā·gac·chey·ya सेय्यथाsey·ya·thā वाvā पनpa·na गहपतिga·ha·pa·ti पुरिसोpu·ri·so अक्खिकहारकोak·khi·ka·hā·ra·ko गन्त्वाgan·tvā उब्भतेहिub·bha·te·hi अक्खीहिak·khī·hi आगच्छेय्य;ā·gac·chey·ya
Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;
Suppose a man went to deliver a pair of testicles, but came back castrated. Or they went to deliver eyes, but came back blinded.
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एवमेवe·va·me·va खोkho त्वं,tvaṃ गहपति,ga·ha·pa·ti ‘गच्छामहं,gac·chā·ma·haṃ भन्ते,bhan·te समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa वादंvā·daṃ आरोपेस्सामी’तिā·ro·pes·sā·mī गन्त्वाgan·tvā महतासिma·ha·tā·si वादसङ्घाटेनvā·da·saṅ·ghā·ṭe·na पटिमुक्कोpa·ṭi·muk·ko आगतो।ā·ga·to
evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.
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.
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पियाpi·yā मे,me भन्ते,bhan·te ञातिसालोहिताñā·ti·sā·lo·hi·tā इमायi·mā·ya आवट्टनियाā·vaṭ·ṭa·ni·yā आवट्टेय्युं;ā·vaṭ·ṭey·yuṃ पियानम्पिpi·yā·nam·pi मेme अस्सas·sa ञातिसालोहितानंñā·ti·sā·lo·hi·tā·naṃ दीघरत्तंdī·gha·rat·taṃ हितायhi·tā·ya सुखाय;su·khā·ya
piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya;
If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.
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सब्बेsab·be चेपि,ce·pi भन्ते,bhan·te खत्तियाkhat·ti·yā इमायi·mā·ya आवट्टनियाā·vaṭ·ṭa·ni·yā आवट्टेय्युं;ā·vaṭ·ṭey·yuṃ सब्बेसानम्पिस्सsab·be·sā·nam·pis·sa खत्तियानंkhat·ti·yā·naṃ दीघरत्तंdī·gha·rat·taṃ हितायhi·tā·ya सुखाय;su·khā·ya सब्बेsab·be चेपि,ce·pi भन्ते,bhan·te ब्राह्मणाbrāh·ma·ṇā …पे…pe वेस्साves·sā …पे…pe सुद्दाsud·dā इमायi·mā·ya आवट्टनियाā·vaṭ·ṭa·ni·yā आवट्टेय्युं;ā·vaṭ·ṭey·yuṃ सब्बेसानम्पिस्सsab·be·sā·nam·pis·sa सुद्दानंsud·dā·naṃ दीघरत्तंdī·gha·rat·taṃ हितायhi·tā·ya सुखाय;su·khā·ya
sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā …pe… vessā …pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya;
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.
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सदेवकोsa·de·va·ko चेपि,ce·pi भन्ते,bhan·te लोकोlo·ko समारकोsa·mā·ra·ko सब्रह्मकोsab·rah·ma·ko सस्समणब्राह्मणीsas·sa·ma·ṇab·rāh·ma·ṇī पजाpa·jā सदेवमनुस्साsa·de·va·ma·nus·sā इमायi·mā·ya आवट्टनियाā·vaṭ·ṭa·ni·yā आवट्टेय्युं;ā·vaṭ·ṭey·yuṃ सदेवकस्सपिस्सsa·de·va·kas·sa·pis·sa लोकस्सlo·kas·sa समारकस्सsa·mā·ra·kas·sa सब्रह्मकस्सsab·rah·ma·kas·sa सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya दीघरत्तंdī·gha·rat·taṃ हितायhi·tā·ya सुखायाति।su·khā·yā·ti
sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti.
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.
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भूतपुब्बं,bhū·ta·pub·baṃ भन्ते,bhan·te अञ्ञतरस्सañ·ña·ta·ras·sa ब्राह्मणस्सbrāh·ma·ṇas·sa जिण्णस्सjiṇ·ṇas·sa वुड्ढस्सvuḍ·ḍhas·sa महल्लकस्सma·hal·la·kas·sa दहराda·ha·rā माणविकाmā·ṇa·vi·kā पजापतीpa·jā·pa·tī अहोसिa·ho·si गब्भिनीgab·bhi·nī उपविजञ्ञा।u·pa·vi·jañ·ñā
Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.
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.
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‘गच्छgac·cha त्वं,tvaṃ ब्राह्मण,brāh·ma·ṇa आपणाā·pa·ṇā मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ किणित्वाki·ṇit·vā आनेहि,ā·ne·hi योyo मेme कुमारकस्सku·mā·ra·kas·sa कीळापनकोkī·ḷā·pa·na·ko भविस्सती’ति।bha·vis·sa·tī
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.
‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’
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सचेsa·ce त्वं,tvaṃ भोति,bho·ti कुमारकंku·mā·ra·kaṃ विजायिस्ससि,vi·jā·yis·sa·si तस्साtas·sā तेte अहंa·haṃ आपणाā·pa·ṇā मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ किणित्वाki·ṇit·vā आनेस्सामि,ā·nes·sā·mi योyo तेte कुमारकस्सku·mā·ra·kas·sa कीळापनकोkī·ḷā·pa·na·ko भविस्सति।bha·vis·sa·ti
Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.
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सचेsa·ce पनpa·na त्वं,tvaṃ भोति,bho·ti कुमारिकंku·mā·ri·kaṃ विजायिस्ससि,vi·jā·yis·sa·si तस्साtas·sā तेte अहंa·haṃ आपणाā·pa·ṇā मक्कटच्छापिकंmak·ka·ṭac·chā·pi·kaṃ किणित्वाki·ṇit·vā आनेस्सामि,ā·nes·sā·mi याyā तेte कुमारिकायku·mā·ri·kā·ya कीळापनिकाkī·ḷā·pa·ni·kā भविस्सती’ति।bha·vis·sa·tī
Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.
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‘गच्छgac·cha त्वं,tvaṃ ब्राह्मण,brāh·ma·ṇa आपणाā·pa·ṇā मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ किणित्वाki·ṇit·vā आनेहि,ā·ne·hi योyo मेme कुमारकस्सku·mā·ra·kas·sa कीळापनकोkī·ḷā·pa·na·ko भविस्सती’ति।bha·vis·sa·tī
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.
‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’
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अथa·tha खो,kho भन्ते,bhan·te सोso ब्राह्मणोbrāh·ma·ṇo तस्साtas·sā माणविकायmā·ṇa·vi·kā·ya सारत्तोsā·rat·to पटिबद्धचित्तोpa·ṭi·bad·dha·cit·to आपणाā·pa·ṇā मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ किणित्वाki·ṇit·vā आनेत्वाā·net·vā तंtaṃ माणविकंmā·ṇa·vi·kaṃ एतदवोच:e·ta·da·vo·ca
Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca:
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,
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‘अयंa·yaṃ ते,te भोति,bho·ti आपणाā·pa·ṇā मक्कटच्छापकोmak·ka·ṭac·chā·pa·ko किणित्वाki·ṇit·vā आनीतो,ā·nī·to योyo तेte कुमारकस्सku·mā·ra·kas·sa कीळापनकोkī·ḷā·pa·na·ko भविस्सती’ति।bha·vis·sa·tī
‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.
‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’
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‘गच्छgac·cha त्वं,tvaṃ ब्राह्मण,brāh·ma·ṇa इमंi·maṃ मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ आदायā·dā·ya येनye·na रत्तपाणिrat·ta·pā·ṇi रजकपुत्तोra·ja·ka·put·to तेनुपसङ्कम;te·nu·pa·saṅ·ka·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā रत्तपाणिंrat·ta·pā·ṇiṃ रजकपुत्तंra·ja·ka·put·taṃ एवंe·vaṃ वदेहि—va·de·hi
‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi—
‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say,
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इच्छामहं,ic·chā·ma·haṃ सम्मsam·ma रत्तपाणि,rat·ta·pā·ṇi इमंi·maṃ मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ पीतावलेपनंpī·tā·va·le·pa·naṃ नामnā·ma रङ्गजातंraṅ·ga·jā·taṃ रजितंra·ji·taṃ आकोटितपच्चाकोटितंā·ko·ṭi·ta·pac·cā·ko·ṭi·taṃ उभतोभागविमट्ठन्’ति।u·bha·to·bhā·ga·vi·maṭ·ṭhan
icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.
“Worthy Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’
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अथa·tha खो,kho भन्ते,bhan·te सोso ब्राह्मणोbrāh·ma·ṇo तस्साtas·sā माणविकायmā·ṇa·vi·kā·ya सारत्तोsā·rat·to पटिबद्धचित्तोpa·ṭi·bad·dha·cit·to तंtaṃ मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ आदायā·dā·ya येनye·na रत्तपाणिrat·ta·pā·ṇi रजकपुत्तोra·ja·ka·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā रत्तपाणिंrat·ta·pā·ṇiṃ रजकपुत्तंra·ja·ka·put·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:
Then that brahmin, because of his love for the brahmin lady, took the monkey to Rattapāṇi the dyer and said,
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‘इच्छामहं,ic·chā·ma·haṃ सम्मsam·ma रत्तपाणि,rat·ta·pā·ṇi इमंi·maṃ मक्कटच्छापकंmak·ka·ṭac·chā·pa·kaṃ पीतावलेपनंpī·tā·va·le·pa·naṃ नामnā·ma रङ्गजातंraṅ·ga·jā·taṃ रजितंra·ji·taṃ आकोटितपच्चाकोटितंā·ko·ṭi·ta·pac·cā·ko·ṭi·taṃ उभतोभागविमट्ठन्’ति।u·bha·to·bhā·ga·vi·maṭ·ṭhan
‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.
‘Worthy Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’
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‘अयंa·yaṃ खोkho ते,te भन्ते,bhan·te मक्कटच्छापकोmak·ka·ṭac·chā·pa·ko रङ्गक्खमोraṅ·gak·kha·mo हिhi खो,kho नोno आकोटनक्खमो,ā·ko·ṭa·nak·kha·mo नोno विमज्जनक्खमो’ति।vi·maj·ja·nak·kha·mo
‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.
‘Sir, this monkey can endure a dying, but not a pounding or a pressing.’
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एवमेवe·va·me·va खो,kho भन्ते,bhan·te बालानंbā·lā·naṃ निगण्ठानंni·gaṇ·ṭhā·naṃ वादोvā·do रङ्गक्खमोraṅ·gak·kha·mo हिhi खोkho बालानंbā·lā·naṃ नोno पण्डितानं,paṇ·ḍi·tā·naṃ नोno अनुयोगक्खमो,a·nu·yo·gak·kha·mo नोno विमज्जनक्खमो।vi·maj·ja·nak·kha·mo
Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo.
In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t endure being scrutinized or pressed.
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अथa·tha खो,kho भन्ते,bhan·te सोso ब्राह्मणोbrāh·ma·ṇo अपरेनa·pa·re·na समयेनsa·ma·ye·na नवंna·vaṃ दुस्सयुगंdus·sa·yu·gaṃ आदायā·dā·ya येनye·na रत्तपाणिrat·ta·pā·ṇi रजकपुत्तोra·ja·ka·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā रत्तपाणिंrat·ta·pā·ṇiṃ रजकपुत्तंra·ja·ka·put·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho, bhante, so brāhmaṇo aparena samayena navaṁ dussayugaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:
Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said,
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‘इच्छामहं,ic·chā·ma·haṃ सम्मsam·ma रत्तपाणि,rat·ta·pā·ṇi इमंi·maṃ नवंna·vaṃ दुस्सयुगंdus·sa·yu·gaṃ पीतावलेपनंpī·tā·va·le·pa·naṃ नामnā·ma रङ्गजातंraṅ·ga·jā·taṃ रजितंra·ji·taṃ आकोटितपच्चाकोटितंā·ko·ṭi·ta·pac·cā·ko·ṭi·taṃ उभतोभागविमट्ठन्’ति।u·bha·to·bhā·ga·vi·maṭ·ṭhan
‘icchāmahaṁ, samma rattapāṇi, imaṁ navaṁ dussayugaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.
‘Worthy Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’
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‘इदंi·daṃ खोkho ते,te भन्ते,bhan·te नवंna·vaṃ दुस्सयुगंdus·sa·yu·gaṃ रङ्गक्खमञ्चेवraṅ·gak·kha·mañ·ce·va आकोटनक्खमञ्चā·ko·ṭa·nak·kha·mañ·ca विमज्जनक्खमञ्चा’ति।vi·maj·ja·nak·kha·mañ·cā
‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.
‘Sir, this pair of garments can endure a dying, a pounding, and a pressing.’
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एवमेवe·va·me·va खो,kho भन्ते,bhan·te तस्सtas·sa भगवतोbha·ga·va·to वादोvā·do अरहतोa·ra·ha·to सम्मासम्बुद्धस्सsam·mā·sam·bud·dhas·sa रङ्गक्खमोraṅ·gak·kha·mo चेवce·va पण्डितानंpaṇ·ḍi·tā·naṃ नोno बालानं,bā·lā·naṃ अनुयोगक्खमोa·nu·yo·gak·kha·mo चca विमज्जनक्खमोvi·maj·ja·nak·kha·mo चा”ति।cā
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti.
In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can endure being scrutinized and pressed.”
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315
एवंe·vaṃ वुत्ते,vut·te उपालिu·pā·li गहपतिga·ha·pa·ti उट्ठायासनाuṭ·ṭhā·yā·sa·nā एकंसंe·kaṃ·saṃ उत्तरासङ्गंut·ta·rā·saṅ·gaṃ करित्वाka·rit·vā येनye·na भगवाbha·ga·vā तेनञ्जलिंte·nañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ एतदवोच:e·ta·da·vo·ca
Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
When he had spoken, the householder Upāli 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 Ñātika,
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318
पभिन्नखीलस्सpa·bhin·na·khī·las·sa विजितविजयस्स;vi·ji·ta·vi·ja·yas·sa
Pabhinnakhīlassa vijitavijayassa;
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319
अनीघस्सa·nī·ghas·sa सुसमचित्तस्स,su·sa·ma·cit·tas·sa
Anīghassa susamacittassa,
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321
वेसमन्तरस्सve·sa·man·ta·ras·sa विमलस्स,vi·ma·las·sa
Vesamantarassa vimalassa,
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अकथङ्कथिस्सa·ka·thaṅ·ka·this·sa तुसितस्स,tu·si·tas·sa
Akathaṅkathissa tusitassa,
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330
वेनयिकस्सve·na·yi·kas·sa सारथिवरस्स;sā·ra·thi·va·ras·sa
Venayikassa sārathivarassa;
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331
अनुत्तरस्सa·nut·ta·ras·sa रुचिरधम्मस्स,ru·ci·ra·dham·mas·sa
Anuttarassa ruciradhammassa,
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335
निसभस्सni·sa·bhas·sa अप्पमेय्यस्स,ap·pa·mey·yas·sa
Nisabhassa appameyyassa,
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336
गम्भीरस्सgam·bhī·ras·sa मोनपत्तस्स;mo·na·pat·tas·sa
Gambhīrassa monapattassa;
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337
खेमङ्करस्सkhe·maṅ·ka·ras·sa वेदस्स,ve·das·sa
Khemaṅkarassa vedassa,
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338
धम्मट्ठस्सdham·maṭ·ṭhas·sa संवुतत्तस्स;saṃ·vu·tat·tas·sa
Dhammaṭṭhassa saṁvutattassa;
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344
पन्नधजस्सpan·na·dha·jas·sa वीतरागस्स;vī·ta·rā·gas·sa
Pannadhajassa vītarāgassa;
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345
दन्तस्सdan·tas·sa निप्पपञ्चस्स,nip·pa·pañ·cas·sa
Dantassa nippapañcassa,
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348
तेविज्जस्सte·vij·jas·sa ब्रह्मपत्तस्स;brah·ma·pat·tas·sa
Tevijjassa brahmapattassa;
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पस्सद्धस्सpas·sad·dhas·sa विदितवेदस्स;vi·di·ta·ve·das·sa
Passaddhassa viditavedassa;
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351
पुरिन्ददस्सpu·rin·da·das·sa सक्कस्स,sak·kas·sa
Purindadassa sakkassa,
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354
पत्तिपत्तस्सpat·ti·pat·tas·sa वेय्याकरणस्स;vey·yā·ka·ra·ṇas·sa
Pattipattassa veyyākaraṇassa;
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355
सतिमतोsa·ti·ma·to विपस्सिस्स,vi·pas·sis·sa
Satimato vipassissa,
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359
समुग्गतस्सsa·mug·ga·tas·sa झायिस्स,jhā·yis·sa
Samuggatassa jhāyissa,
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361
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362
पविवित्तस्सpa·vi·vit·tas·sa अग्गप्पत्तस्स;ag·gap·pat·tas·sa
Pavivittassa aggappattassa;
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366
महापञ्ञस्सma·hā·pañ·ñas·sa वीतलोभस्स;vī·ta·lo·bhas·sa
Mahāpaññassa vītalobhassa;
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368
अप्पटिपुग्गलस्सap·pa·ṭi·pug·ga·las·sa असमस्स;a·sa·mas·sa
Appaṭipuggalassa asamassa;
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374
उत्तमपुग्गलस्सut·ta·ma·pug·ga·las·sa अतुलस्स;a·tu·las·sa
Uttamapuggalassa atulassa;
best of men, inestimable,
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378
“सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te नानापुप्फानंnā·nā·pup·phā·naṃ महापुप्फरासि,ma·hā·pup·pha·rā·si तमेनंta·me·naṃ दक्खोdak·kho मालाकारोmā·lā·kā·ro वाvā मालाकारन्तेवासीmā·lā·kā·ran·te·vā·sī वाvā विचित्तंvi·cit·taṃ मालंmā·laṃ गन्थेय्य;gan·they·ya
“Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya;
“Sir, suppose there was a large heap of many different flowers. A deft garland-maker or their apprentice could tie them into a colorful garland.
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380
कोko हि,hi भन्ते,bhan·te वण्णारहस्सvaṇ·ṇā·ra·has·sa वण्णंvaṇ·ṇaṃ नna करिस्सती”ति?ka·ris·sa·tī
Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī”ti?
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381
अथa·tha खोkho निगण्ठस्सni·gaṇ·ṭhas·sa नाटपुत्तस्सnā·ṭa·put·tas·sa भगवतोbha·ga·va·to सक्कारंsak·kā·raṃ असहमानस्सa·sa·ha·mā·nas·sa तत्थेवtat·the·va उण्हंuṇ·haṃ लोहितंlo·hi·taṃ मुखतोmu·kha·to उग्गच्छीति।ug·gac·chī·ti
Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti.
Unable to bear this honor paid to the Buddha, the Jain Ñātika spewed hot blood from his mouth there and then.
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382
उपालिसुत्तंu·pā·li·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ छट्ठं।chaṭ·ṭhaṃ
Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.