133. （一三三）优婆离经

I have heard thus:

At one time, the Buddha was wandering in the country of Nandi, staying in the Pāpāṇaka forest.

At that time, the ascetic Nirgrantha, after wandering about in the middle of the day, went to where the Buddha was, exchanged greetings, and sat to one side. Then the World-Honored One asked: "Nirgrantha, how many practices do you establish to prevent people from doing evil and not committing evil deeds?"

The ascetic Nirgrantha replied: "Gautama! Our teacher Nirgrantha does not establish any practices for us to prevent us from doing evil and not committing evil deeds. He only establishes punishments for us to prevent us from doing evil and not committing evil deeds."

The World-Honored One again asked: "Nirgrantha, how many punishments does Nirgrantha establish to prevent people from doing evil and not committing evil deeds?"

The ascetic Nirgrantha replied: "Gautama! Our teacher Nirgrantha establishes three punishments for us to prevent us from doing evil and not committing evil deeds. What are the three? Physical punishment, verbal punishment, and mental punishment."

The World-Honored One again asked: "Ascetic! How are physical punishment, verbal punishment, and mental punishment different from each other?"

The ascetic Nirgrantha replied: "Gautama! Our physical punishment, verbal punishment, and mental punishment are different from each other."

The World-Honored One again asked: "Ascetic! These three punishments are similar in this way. What punishment does Nirgrantha Jñātiputra establish as the heaviest, to prevent one from engaging in evil deeds and not creating evil karma? Is it physical punishment, verbal punishment, or mental punishment?"

The ascetic Nirgrantha replied: "Gautama! These three punishments are similar in this way. My teacher Nirgrantha Jñātiputra establishes physical punishment as the heaviest, to prevent one from engaging in evil deeds and not creating evil karma. Verbal punishment is not so, and mental punishment is the lowest, not as heavy as physical punishment."

The World-Honored One again asked: "Ascetic! You say that physical punishment is the heaviest?"

The ascetic Nirgrantha replied: "Gautama! Physical punishment is the heaviest."

The World-Honored One again asked three times: "Ascetic! You say that physical punishment is the heaviest?"

The ascetic Nirgrantha also answered three times: "Gautama! Physical punishment is the heaviest." Then, after the World-Honored One had repeatedly confirmed this matter with the ascetic Nirgrantha, he remained silent.

The ascetic Nirgrantha asked: "śramaṇa Gautama, how many punishments do you establish to prevent people from doing evil and creating evil karma?"

At that time, the World-Honored One replied: "Ascetic! I do not establish punishments to prevent people from doing evil and creating evil karma. I only establish karma to prevent people from doing evil and creating evil karma."

The ascetic Nirgrantha asked: "Gautama, how many karmas do you establish to prevent people from doing evil and creating evil karma?"

The World-Honored One again replied: "Ascetic! I establish three karmas to prevent people from doing evil and creating evil karma. What are the three? Karma of the body, karma of speech, and karma of the mind."

The ascetic Nirgrantha asked: "Gautama, is the karma of the body different from the karma of speech, and is the karma of the mind different from the karma of speech?"

The World-Honored One again replied: "Ascetic! My karma of the body is different from the karma of speech, and my karma of the mind is different from the karma of speech."

The ascetic Nirgrantha asked: "Gautama, these three karmas are similar in this way. Which karma do you establish as the heaviest, so that one does not engage in evil karma and does not create evil karma? Is it the karma of the body or the karma of speech, or the karma of the mind?"

The World-Honored One again replied: "Ascetic! These three karmas are similar in this way. I establish the karma of the mind as the heaviest, so that one does not engage in evil karma and does not create evil karma. The karma of the body and the karma of speech are not like that."

The ascetic Nirgrantha asked: "Gautama, do you establish the karma of the mind as the heaviest?"

The World-Honored One again replied: "Ascetic! I establish the karma of the mind as the heaviest."

The ascetic Nirgrantha asked again and again: "Gautama, do you establish the karma of the mind as the heaviest?" The World-Honored One also answered again and again: "Ascetic! I establish the karma of the mind as the heaviest." Then the ascetic Nirgrantha, having ascertained this matter from the World-Honored One three times, rose from his seat, circumambulated the World-Honored One three times, and departed, going to where Nirgrantha Jñātiputra was.

Nirgrantha Jñātiputra saw from afar the ascetic Nirgrantha coming and asked: "Ascetic! Where are you coming from?"

The ascetic Nirgrantha replied: "Venerable! I am coming from the place of the śramaṇa Gautama in the Nandana Grove."

Nirgrantha Jñātiputra asked: "Ascetic! Did you have any discussion with the śramaṇa Gautama?"

The ascetic Nirgrantha replied: "We did discuss."

Nirgrantha Jñātiputra said: "Ascetic! If you had any discussion with the śramaṇa Gautama, please tell me all about it. Perhaps I can understand what they discussed."

Then the ascetic Nirgrantha told Jñātiputra everything he had discussed with the World-Honored One. Upon hearing it, Jñātiputra praised: "Excellent! Ascetic! You practice the Dharma of a disciple towards your teacher. Your wisdom and eloquence are clear and decisive, peaceful, fearless, and well-controlled. You have attained great eloquence and the banner of immortality, and have personally realized and accomplished the state of immortality. Why is that? Because you have told the śramaṇa Gautama that the heaviest punishment is to punish the body, to prevent one from doing evil and creating evil karma. Punishment of speech is not as good, and punishment of the mind is the lightest, not as heavy as punishment of the body."

At that time, the householder Upāli was sitting in the assembly with five hundred householders, with his hands folded towards Jñātiputra. Then the householder Upāli said to the ascetic Nirgrantha: "Venerable one, have you repeatedly confirmed this matter with the śramaṇa Gautama?"

The ascetic Nirgrantha replied: "Householder, I have repeatedly confirmed this matter with the śramaṇa Gautama."

The householder Upāli said to the ascetic Nirgrantha: "I can also repeatedly confirm this matter with the śramaṇa Gautama, and follow his lead. Just as a strong man would take a long-haired sheep and lead it wherever he wants, I can also repeatedly confirm this matter with the śramaṇa Gautama and follow his lead. Just as a strong man would take a long-haired sheep and shake it to remove the dust, I can also repeatedly confirm this matter with the śramaṇa Gautama and follow his lead. Just as a wine seller or his disciple would take a wine strainer and put it in deep water, and lead it wherever they want, I can also repeatedly confirm this matter with the śramaṇa Gautama and follow his lead. Just as a sixty-year-old dragon elephant king, with its arrogance, great strength, and fully developed tusks and limbs, would be led by a strong man to wash its thighs, back, sides, belly, tusks, head, and play in the water, I can also repeatedly confirm this matter with the śramaṇa Gautama and follow his lead. I will go to where the śramaṇa Gautama is, discuss with him, and then return after defeating him."

The son of Nirgrantha said to the householder Upāli: "I can also defeat the śramaṇa Gautama, and you can also, and the ascetic Nirgrantha can also."

Then the ascetic Nirgrantha said to the son of Nirgrantha: "I do not want the householder Upāli to go to where the śramaṇa Gautama is. Why? The śramaṇa Gautama knows the spell of illusion and can conjure up disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. I am afraid that the householder Upāli will be transformed by the śramaṇa Gautama and become his disciple."

The son of Nirgrantha said: "Ascetic! If the householder Upāli becomes a disciple transformed by the śramaṇa Gautama, it is impossible. If the śramaṇa Gautama becomes a disciple transformed by the householder Upāli, it is possible."

The householder Upāli said to the son of Nirgrantha for the third time: "I will now go to where the śramaṇa Gautama is, discuss with him, and return after defeating him."

The son of Nirgrantha also answered for the third time: "You should go quickly! I can also subdue the śramaṇa Gautama, and you can also, and the long-suffering Nirgrantha can also."

The long-suffering Nirgrantha also said for the third time: "I do not want the householder Upāli to go to where the śramaṇa Gautama is. Why? The śramaṇa Gautama knows the incantation of illusions and can conjure up disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. I fear that the householder Upāli will be transformed by the śramaṇa Gautama and become his disciple."

The son of Nirgrantha said: "Ascetic! If the householder Upāli becomes a disciple transformed by the śramaṇa Gautama, it is impossible. If the śramaṇa Gautama becomes a disciple transformed by the householder Upāli, it is possible. Householder Upāli! You may go as you please."

Then the householder Upāli bowed his head at the feet of the son of Nirgrantha, circumambulated him three times to the right, and departed. He went to where the Buddha was, exchanged greetings, and sat to one side. He asked: "Gautama! Did the long-suffering Nirgrantha come here today?"

The World-Honored One replied: "He came, householder!"

The householder Upāli asked: "Gautama! Did you have any discussion with the long-suffering Nirgrantha?"

The World-Honored One replied: "We had a discussion."

The householder Upāli said: "Gautama! If you had any discussion with the long-suffering Nirgrantha, please tell me all about it. If I hear it, I may understand." Then the World-Honored One told him everything he had discussed with the long-suffering Nirgrantha.

At that time, the householder Upāli, having heard, praised: "Excellent! The ascetic practices the Dharma of a disciple towards the Venerable Teacher. His wisdom and eloquence are clear and decisive, peaceful and fearless, accomplished and well-tamed, attaining great eloquence, obtaining the banner of immortality, and personally realizing and accomplishing the realm of immortality. Why is this? It is because he has established the heaviest bodily punishment towards the śramaṇa Gautama, causing him not to engage in evil deeds and not to commit evil deeds. Verbal punishment is not so, and mental punishment is the lightest, not as heavy as bodily punishment."

At that time, the World-Honored One said: "Householder! I wish to discuss this matter with you. If you abide in true reality, then answer with true reality."

The householder Upāli replied: "Gautama! I abide in true reality and answer with true reality. śramaṇa Gautama! Just discuss this matter with me."

The World-Honored One asked: "Householder! What do you think? If a Nirgrantha comes, delights in giving, takes pleasure in giving, without play, takes pleasure in not playing, and is extremely pure, extremely practicing incantations. If they come and go, killing many small and large insects, what do you think, householder? Would the Nirgrantha Jains give retribution for this killing?"

The householder Upāli replied: "Gautama! If there is intention, there is great sin; if there is no intention, there is no great sin."

The World-Honored One asked: "Householder! What do you say is intention?"

The householder Upāli replied: "Gautama! It is the intention of the mind."

The World-Honored One said: "Householder! You should consider before answering. What you say contradicts what you said before and what you will say later, and is not appropriate. Householder! You said in this assembly: 'Gautama! I abide in the truth and answer with the truth. śramaṇa Gautama! You should only discuss this matter with me.' Householder! What do you think? If a Nirgrantha came to drink hot water to stop the cold water, and when there was no hot water, he wanted to drink cold water, but could not get cold water, and then he died. Householder! How can you say that the Nirgrantha was born from the Nirgrantha?"

The householder Upāli replied: "Gautama! There is a god named Manovijnana, and when that Nirgrantha dies, if he dies with Manovijnana, he will definitely be reborn there."

The World-Honored One said: "Householder! You should consider before answering. What you say contradicts what you said before and what you will say later, and is not appropriate. Householder! You said in this assembly: 'Gautama! I abide in the truth and answer with the truth. śramaṇa Gautama! You should only discuss this matter with me.' Householder! What do you think? If someone came with a sharp knife and said: 'I will cut, chop, slice, peel, scrape, and carve all the beings in this Nālandā into a mass of flesh and a pile of flesh in one day.' Householder! What do you think? Could that person really cut, chop, slice, peel, scrape, and carve all the beings in this Nālandā into a mass of flesh and a pile of flesh in one day?"

The householder Upāli replied: "No. Why? Because this Nālandā is extremely wealthy and prosperous, with many people. Therefore, that person would definitely not be able to cut, chop, slice, peel, scrape, and carve all the beings in this Nālandā into a mass of flesh and a pile of flesh in one day. Gautama! That person would be greatly troubled in vain."

"Householder! What do you think? If a śramaṇa or brāhmaṇa came with great supernatural powers, great authority, great merit, and great spiritual power, with a mind of mastery, and said: 'I will generate one thought of anger and burn this entire Nālandā to ashes.' Householder! What do you think? Could that śramaṇa or brāhmaṇa really burn this entire Nālandā to ashes?"

The householder Upāli replied: "Gautama! Not only one Nālandā, not only two, three, or four. Gautama! If those śramaṇas and brāhmaṇas have great supernatural powers, great authority, great merit, and great spiritual power, with a mind of mastery, and generate one thought of anger, they can burn all the people in all the countries to ashes. How much more so one Nālandā?"

The World-Honored One said: "Householder! You should consider before answering. What you said before contradicts what you said later, and what you said later contradicts what you said before. They do not correspond. You said in this assembly: 'Gautama! I abide in the truth and answer with the truth. Śramaṇa Gautama! You should only discuss this matter with me.'"

The World-Honored One asked: "Householder! Have you ever heard of the great wilderness being without affairs, the qilin being without affairs, the deer being without affairs, the quiet and secluded being without affairs, the empty wilderness being without affairs, and affairs being without affairs?"

The householder Upāli replied: "Gautama! I have heard of it."

"Householder! What do you think? Who is it that the great wilderness is without affairs, the qilin is without affairs, the deer is without affairs, the quiet and secluded is without affairs, the empty wilderness is without affairs, and affairs are without affairs?"

The householder Upāli remained silent and did not answer. The World-Honored One said: "Householder! Answer quickly! Householder! Answer quickly! Now is not the time for silence. Householder! You yourself said in this assembly: 'Gautama! I abide in the truth and answer with the truth. śramaṇa Gautama! You should only discuss this matter with me.'"

Then the householder Upāli, after a moment of silence, said: "Gautama! I am not silent, I am just contemplating this meaning. Gautama! Those foolish Nirgranthas do not understand well, cannot comprehend, do not recognize good fields, and do not examine themselves. For a long time they have deceived me and misled me, saying that the heaviest punishment for the body is to be given by the śramaṇa Gautama, so that one will not do evil deeds or create evil karma, and that the punishment for speech and mind is not like that. As I understand the meaning from what the śramaṇa Gautama has said, a single angry thought of a sage can make the great wilderness without affairs, the qilin without affairs, the deer without affairs, the quiet and secluded without affairs, the empty wilderness without affairs, and affairs without affairs. World-Honored One! I have understood. Well-Gone One! I have comprehended. I now take refuge in the Buddha, the Dharma, and the Sangha of monks. I only wish that the World-Honored One would accept me as a lay follower. From this day forth, for as long as I live, I take refuge until the end of my life."

The World-Honored One said: "Householder! You should practice in silence, do not proclaim it. It is better for such a superior person to be silent."

The householder Upāli said: "World-Honored One! This is why I am even more delighted with the World-Honored One. Why is that? It is because the World-Honored One said: 'Householder! You should practice in silence, do not proclaim it. It is better for such a superior person to be silent.' World-Honored One! If I were to become a disciple of other śramaṇas and brāhmaṇas, they would then carry banners, flags, and parasols, and proclaim it everywhere in the city of Naḍakā, saying: 'The householder Upāli has become my disciple, the householder Upāli has become my disciple.' But the World-Honored One said: 'Householder! You should practice in silence, do not proclaim it. It is better for such a superior person to be silent.'"

The householder Upāli said: "World-Honored One! From today onwards, I will not allow any Nirgranthas to enter my house, but I will allow the fourfold assembly of disciples of the World-Honored One - bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās - to enter."

The World-Honored One said: "Householder! Those Nirgranthas and others have long been respected by you. If they come, you should provide for them according to your ability."

Upāli said: "World-Honored One! This is why I am even more delighted with the World-Honored One. Why is that? It is because the World-Honored One said: 'Householder! Those Nirgranthas and others have long been respected by you. If they come, you should provide for them according to your ability.' World-Honored One! I have heard the World-Honored One say: 'Give to me, not to others. Give to my disciples, not to the disciples of others. If you give to me, you will attain great merit. If you give to others, you will not attain great merit. If you give to my disciples, you will attain great merit. If you give to the disciples of others, you will not attain great merit.'"

The World-Honored One said: "Householder! I did not say: 'Give to me, not to others. Give to my disciples, not to the disciples of others. If you give to me, you will attain great merit. If you give to others, you will not attain great merit. If you give to my disciples, you will attain great merit. If you give to the disciples of others, you will not attain great merit.' Householder! I said: 'Give to all, joyfully according to your mind. But giving to the indolent does not bring great merit, giving to the diligent brings great merit.'"

Upāli the householder said: "World-Honored One! May it not be so. I myself know whether to give to the Nirgranthas or not. World-Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha for a second time. May the World-Honored One accept me as a lay follower, from this day forward, for as long as I live, taking refuge until the end of my life." Then the World-Honored One taught the Dharma to Upāli the householder, inspiring, encouraging, and delighting him. Using countless skillful means, he taught the Dharma, inspiring, encouraging, and delighting him. Having done so, according to the way of the Buddhas, he first taught the correct Dharma, which is delightful to hear, namely, teaching generosity, teaching discipline, and teaching the Dharma of rebirth in the heavens, criticizing desire as a calamity, birth and death as defilement, praising the wonderful state of desirelessness, and the purity of the factors of the path. Having taught such Dharma, the Buddha knew that he had a joyful mind, a complete mind, a pliant mind, a patient mind, an elevated mind, a one-pointed mind, a mind free from doubt, a mind free from hindrances, and the ability to receive the true teaching, namely, the true essentials taught by the Buddhas. The World-Honored One then taught him the truths of suffering, its origin, its cessation, and the path. Upāli the householder then saw the four noble truths of suffering, its origin, its cessation, and the path, just as white cloth is easily dyed. In the same way, Upāli the householder then saw the four noble truths of suffering, its origin, its cessation, and the path.

Then Upāli the householder saw the Dharma, attained the Dharma, realized the pure Dharma, cut off doubts, crossed over perplexity, had no other masters, no longer followed others, was free from hesitation, and abided in the realization of the fruits. He then rose from his seat, bowed to the Buddha, and said: "World-Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha for a third time. May the World-Honored One accept me as a lay follower, from this day forward, for as long as I live, taking refuge until the end of my life."

Then Upāli the householder, having heard the Buddha's teaching, received it well and upheld it well. He bowed his head at the Buddha's feet, circumambulated him three times, and returned. He instructed the gatekeeper, saying: "You should know that I am now a disciple of the World-Honored One. From today onward, do not allow any Nirgranthas to enter the gate. Only allow the World-Honored One's fourfold assembly of disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to enter. If any Nirgranthas come, you should tell them: 'Venerable ones! Upāli the householder has now been transformed by the Buddha and become a disciple. He no longer allows any Nirgranthas to enter the gate. Only allows the World-Honored One's fourfold assembly of disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to enter. If you need food, you may stay here. I will come out and give it to you.'"

Then the Nirgrantha ascetic Dīrghanakha heard that Upāli the householder had been transformed by the Śramaṇa Gautama and become his disciple, and that he no longer allowed any Nirgranthas to enter the gate, only allowing the Śramaṇa Gautama's disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to enter. Having heard this, he went to the Nirgrantha ascetic Pūraṇa Kāśyapa and said: "Venerable Sir! This is what I originally said.

The Nirgrantha ascetic Pūraṇa Kāśyapa asked: "Ascetic! What is it that you originally said?"

The Nirgrantha ascetic Dīrghanakha replied: "Venerable Sir! What I originally said was that I did not want Upāli the householder to go to the Śramaṇa Gautama. Why? The Śramaṇa Gautama knows the incantations of illusion and can conjure up disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. I was afraid that Upāli the householder would be transformed by the Śramaṇa Gautama and become his disciple. Venerable Sir! Upāli the householder has now been transformed by the Śramaṇa Gautama. Having become his disciple, he no longer allows any Nirgranthas to enter the gate, only allowing the Śramaṇa Gautama's disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to enter."

The Nirgrantha ascetic Pūraṇa Kāśyapa said: "Ascetic! If Upāli the householder has been transformed by the Śramaṇa Gautama into a disciple, it is impossible. If the Śramaṇa Gautama has been transformed by Upāli the householder into a disciple, it is certainly possible."

The Nirgrantha ascetic Dīrghanakha again said: "Venerable Sir! If you do not believe what I say, you can go yourself or send someone."

Then the Nirgrantha ascetic Pūraṇa Kāśyapa said: "Ascetic! You should go yourself and see for yourself whether Upāli the householder has been transformed by the Śramaṇa Gautama into a disciple, or whether the Śramaṇa Gautama has been transformed by Upāli the householder into a disciple."

The Nirgrantha ascetic Dīrghanakha, having received the instructions of the Nirgrantha ascetic Pūraṇa Kāśyapa, went to the house of Upāli the householder. The gatekeeper saw from afar the Nirgrantha ascetic Dīrghanakha coming and said: "Venerable Sir! Upāli the householder has now been transformed by the Buddha into a disciple, and does not allow any Nirgranthas to enter the house. Only the fourfold assembly of disciples of the World-Honored One, namely, monks, nuns, male lay followers, and female lay followers, are allowed to enter. If you wish to get food, you may stay here and I will bring it out to you."

The Nirgrantha ascetic Dīrghanakha said: "Gatekeeper! I do not need food."

The Nirgrantha ascetic Dīrghanakha, having learned of this matter, shook his head and left, going to the Nirgrantha ascetic Pūraṇa Kāśyapa and saying: "Venerable Sir! This is just as I have said before."

Pūraṇa Kāśyapa asked: "Ascetic! What is it that you have said before?"

The Nirgrantha ascetic Dīrghanakha replied: "Venerable Sir! What I said before was that I did not want the householder Upāli to go to the śramaṇa Gautama. Why? The śramaṇa Gautama knows the spells of illusion and can conjure up disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. I was afraid that the householder Upāli would be transformed by the śramaṇa Gautama and become his disciple. Venerable Sir! The householder Upāli has now been transformed by the śramaṇa Gautama and become his disciple. He does not allow any Nirgranthas to enter his house, but only allows the śramaṇa Gautama's disciples, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to enter."

Pūraṇa Kāśyapa said: "Ascetic! If the householder Upāli has been transformed by the śramaṇa Gautama and become his disciple, it is impossible. If the śramaṇa Gautama has been transformed by the householder Upāli and become his disciple, it is possible."

The Nirgrantha ascetic Dīrghanakha said: "Venerable Sir! If you do not believe what I say, please go yourself."

Then Pūraṇa Kāśyapa, together with a group of five hundred Nirgrantha ascetics, went to the house of the householder Upāli. The gatekeeper saw from afar that Pūraṇa Kāśyapa was coming with a group of five hundred Nirgrantha ascetics, and said: "Venerable Sir! The householder Upāli has now been transformed by the Buddha and become his disciple. He does not allow any Nirgrantha ascetics to enter the house, but only allows the four groups of disciples of the World-Honored One - bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās - to enter. If you want to eat, you can stay here and I will bring food out to you."

Pūraṇa Kāśyapa said: "Gatekeeper! I do not need food, I just want to see the householder Upāli."

The gatekeeper said: "May the Venerable Sir wait here. I will now go in and inform the Venerable Upāli, the householder."

The gatekeeper then went in and said: "Householder, you should know that Pūraṇa Kāśyapa and a group of five hundred great Nirgranthas are standing outside the gate, saying: 'We wish to see the householder Upāli.'"

The householder Upāli told the gatekeeper: "Go to the middle gate, set up a bed and seat, and then come back and inform me."

The gatekeeper received the instruction, went to the middle gate, set up a bed and seat, and then returned to report: "Householder, you should know that the bed and seat have been set up. May the householder know the time himself."

The householder Upāli took the gatekeeper to the middle gate. If there was a bed and seat, it was extremely high, wide, and well-spread, namely the one that the householder Upāli had originally prepared for the son of the Nigantha Nataputta to sit on. The householder Upāli himself sat on it, cross-legged, and told the gatekeeper: "Go out to where the son of the Nigantha Nataputta is and say this: 'Noble one, the householder Upāli says: "If you wish to enter, you may do so at your own convenience."'

The gatekeeper received the instruction and immediately went out to where the son of the Nigantha Nataputta was and said this: "Noble one, the householder Upāli says: 'If you wish to enter, you may do so at your own convenience.'" Then the son of the Nigantha Nataputta, together with a group of five hundred great Nigantha followers, entered and arrived at the middle gate.

The householder Upāli saw from afar that the son of the Nigantha Nataputta, together with a group of five hundred great Nigantha followers, was entering and said this: "Noble one, there is a seat. If you wish to sit, you may do so at your own convenience."

The son of the Nigantha Nataputta said: "Householder, should you do so? Sitting on a high seat, cross-legged, speaking with people, is no different from a renunciant who has left home to study the path."

The householder Upāli said: "Noble one, I have my own things. If I want to give, I give. If I don't want to give, I don't give. This seat is mine, so I say: 'There is a seat. If you wish to sit, you may do so at your own convenience.'"

The son of the Nigantha Nataputta spread out a seat and sat down, saying: "Householder, why is it so? You wanted to subdue the śramaṇa Gautama, but you have been subdued yourself. It is like a person seeking eyes entering a forest, but losing their eyes and returning. In the same way, you wanted to go and subdue the śramaṇa Gautama, but you have been subdued by the śramaṇa Gautama. It is like a person thirsty entering a pond, but returning thirsty. The householder is also like this. You wanted to go and subdue the śramaṇa Gautama, but you have been subdued yourself. Householder, why is it so?"

The householder Upāli said: "Noble one, please listen to my analogy. The wise understand the meaning through analogies. Noble one, it is like a certain brahman who had a young wife. She became pregnant and said to her husband: 'I am pregnant now. Please go to the market and buy some nice toys for the child.' At that time, the brahman said to his wife: 'As long as you have a safe delivery, what is there to worry about? If it is a boy, I will buy boy's toys for you. If it is a girl, I will also buy girl's toys for you.' The wife said this to her husband two or three times: 'I am pregnant now. Please go to the market and quickly buy some nice toys for the child.' The brahman also said this to his wife two or three times: 'As long as you have a safe delivery, what is there to worry about? If it is a boy, I will buy boy's toys for you. If it is a girl, I will also buy girl's toys for you.'

The brahman deeply loved his wife, so he asked: 'What toys do you want to buy for the child?' The wife replied: 'Please go and buy a nice monkey toy for the child.' Having heard this, the brahman went to the market and bought a monkey toy. Holding it back, he said to his wife: 'I have already bought a monkey toy for the child.' Seeing it, the wife disliked the color and said to her husband: 'Please take this monkey toy to the dye house and dye it yellow, making it very lovely, and pound it to make it shiny.' Having heard this, the brahman immediately took the monkey toy to the dye house and said: 'Please dye this monkey toy yellow, making it very lovely, and pound it to make it shiny.' At that time, the dye house master said to the brahman: 'It is possible to dye the monkey toy yellow, making it very lovely, but it cannot be pounded to make it shiny.' Then, the dye house master spoke this verse:

The monkey can endure the color, but cannot endure the
pounding. If pounded, it will die. It should not be
beaten. This is a bag of filth, filled with impurities.

Venerable one! You should know that what the Nirgrantha Jains say is also like this. They cannot endure being questioned by others, and they cannot contemplate and observe. They are only stained by ignorance, not stained by wisdom. Venerable one! Listen further. It is like a pure cotton cloth. The owner takes it to the dye house and says: 'Please dye this cloth to make it very beautiful and lovely. Also pound it to make it shiny.' At that time, the dye house master says to the cloth owner: 'This cloth can be dyed to make it very beautiful and lovely. It can also be pounded to make it shiny.' Then, the dye house master spoke this verse:

Like a cotton cloth, white and pure, it can endure the color
After pounding, it becomes soft, and the luster and color increase in beauty.

"Venerable one! You should know that what the Tathāgata, Arhat, Perfectly Enlightened One says is also like this. It is very able to endure being questioned by others, and it is also delightful to contemplate and observe. It is only stained by wisdom, not stained by ignorance."

The son of the Nigantha family said, "The householder has been transformed by the illusory spells of the śramaṇa Gautama."

The householder Upāli said, "Venerable one! Excellent illusory spells, extremely excellent illusory spells. Venerable one! Those illusory spells have caused my parents to benefit and be at ease and happy for a long time, as well as their wives, children, slaves, servants, workers, the king of the country of Nandi, and all the world, including gods, demons, Brahmā, śramaṇas, brahmins, from humans to gods, causing them to benefit and be at ease and happy for a long time."

The son of the Nigantha family said, "Householder! If Nandi knows that the householder Upāli is a disciple of the Nigantha, then who is he a disciple of now?"

Then the householder Upāli rose from his seat, touched his right knee to the ground, and if there were a Buddha, joined his palms towards him, and said, "Venerable one! Please listen to what I have to say.

Then
the
householder
Upāli
rose
from
his
seat
touched
his
right
knee
to
the
ground
and
if
there
were
a
Buddha
joined
his
palms
towards
him
and
said
"Venerable
one!
Please
listen
to
what
I
have
to say.

The son of the Nigantha family asked, "Householder! With what intention do you praise the śramaṇa Gautama?"

The householder Upāli replied, "Venerable one! Please listen to my analogy. The wise understand the meaning through analogies. It is like a garland maker or his disciple, who gathers various flowers and weaves them into various garlands with long threads. In the same way, venerable one! The Tathāgata, the Arhat, the Perfectly Enlightened One has immeasurable praises. I revere him, and therefore praise him."

When this teaching was spoken, the householder Upāli was far removed from dust and defilements, and the Dharma eye of the Dharma arose for him. The son of the Nigantha family immediately vomited hot blood and went to the country of Pāvā, where he died from this illness.

The Buddha spoke thus. The householder Upāli, having heard the Buddha's teaching, rejoiced and practiced accordingly.