Upāli Sutta

Thus have I heard:

At one time, the Blessed One was dwelling in Pāvārika's mango grove near Nāḷandā.

At that time, the Nigaṇṭha Nātaputta was residing in Nāḷandā with a large assembly of Nigaṇṭhas.

Then, the Nigaṇṭha named Dīghatapassī, having walked for alms in Nāḷandā, after his meal, approached Pāvārika’s mango grove where the Blessed One was. Having approached, he exchanged courteous greetings with the Blessed One.

After exchanging pleasantries and polite conversation, he stood to one side.

While he was standing there, the Blessed One addressed Dīghatapassī the Nigaṇṭha: Seats are available, Tapassi; if you wish, you may sit down.

When this was said, Dīghatapassī the Nigaṇṭha took a low seat to one side and sat down.

As he was sitting, the Blessed One addressed him:

How many kinds of actions, Tapassi, does the Nigaṇṭha Nātaputta declare for the commission and continuation of corrupt acts?

Friend Gotama, it is not customary for Nigaṇṭha Nātaputta to use the term ‘action in this context; rather, friend Gotama, it is customary for him to declare [the concept of] ‘punishment.

How many kinds of punishments, then, Tapassi, does Nigaṇṭha Nātaputta declare for the commission and continuation of corrupt actions?

Three kinds, friend Gotama, does Nigaṇṭha Nātaputta declare for the commission and continuation of corrupt actions; namely, physical punishment, verbal punishment, and mental punishment.

Are these physical punishment, verbal punishment, and mental punishment distinct from one another, Tapassi?

They are distinct, friend Gotama; physical punishment is different, verbal punishment is different, and mental punishment is different.

Of these three distinct kinds of punishment, which one does Nigaṇṭha Nātaputta declare to be the most blameworthy and significant for the commission and continuation of corrupt actions? Is it physical punishment, verbal punishment, or mental punishment?

Among these three distinct kinds of punishment, friend Gotama, Nigaṇṭha Nātaputta declares physical punishment to be the most blameworthy and significant for the commission and continuation of corrupt actions:not so much verbal punishment, not so much mental punishment.

Is it physical punishment you speak of, Tapassi?

Friend Gotama, I say physical offense.

Do you, recluse, indeed say physical offense?

Friend Gotama, I say physical offense.

Do you, recluse, indeed say physical offense?

Friend Gotama, I indeed say physical offense.

Thus, the Blessed One established the long-practicing naked ascetic in this discussion topic three times.

When this was said, the long-practicing naked ascetic spoke to the Blessed One:

But how many kinds of offenses, revered Gotama, do you declare in the performance and continuation of corrupt actions?

Not, recluse, is it customary for the Tathāgata to declare ‘offense, offense;

it is customary, recluse, for the Tathāgata to declare ‘action, action.

But how many actions, revered Gotama, do you declare in the performance and continuation of corrupt actions?

I declare three actions, recluse, concerning the performance and continuation of corrupt actions; namely,

bodily action, verbal action, and mental action.

But, revered Gotama, is bodily action one thing, verbal action another, and mental action yet another?

They are, indeed, different, recluse: bodily action is one, verbal action is another, and mental action is yet another.

Among these, revered Gotama, when divided and distinguished thus, which action do you declare to be more gravely blameworthy in the performance and continuation of corrupt actions?

Whether bodily action, or verbal action, or mental action?

Among these, recluse, when divided and distinguished thus, I declare mental action to be more gravely blameworthy in the performance and continuation of corrupt actions, not so bodily action, not so verbal action.

You say mental action, revered Gotama?

I say mental action, recluse.

You say mental action, revered Gotama?

I say mental action, recluse.

You say mental action, revered Gotama?

I say mental action, recluse.

Thus, the long-practicing naked ascetic established the Blessed One in this discussion topic three times and then rose from his seat. Thereupon, he approached the naked ascetic, Nigaṇṭha Nātaputta.

At that time, Nigaṇṭha Nātaputta was sitting surrounded by a large assembly of householders, with Upāli at the head of the group.

Nigaṇṭha Nātaputta saw the long-practicing naked ascetic approaching from a distance;

Upon seeing the ascetic Dīghatapassi, the Nigaṇṭha inquired, Dear ascetic, from where do you come on this bright day?

The ascetic replied, Venerable sir, I come from the presence of the recluse Gotama.

The Nigaṇṭha then asked, Did you have some conversation with the recluse Gotama?

The ascetic answered, Yes, venerable sir, I did have some conversation with the recluse Gotama.

The Nigaṇṭha continued, What kind of conversation did you have with the recluse Gotama?

Then, Dīghatapassi, the ascetic, recounted everything that was discussed with the Blessed One to Nigaṇṭha Nāṭaputta.

Upon hearing this, Nigaṇṭha Nāṭaputta addressed Dīghatapassi, the ascetic, Well done, well done, ascetic.

Just as it should be clarified by a disciple who has thoroughly heard and known the teacher's instruction, so has Dīghatapassi explained it regarding the recluse Gotama.

What is the use of the mind's hostility, considering it is a coarse penalty compared to such bodily penalties?

Indeed, bodily acts constitute a greater danger by the execution of corrupt deeds and the perpetuation of corrupt deeds, not so much the verbal or mental hostilities.

Hearing this, Upāli, the lay follower, addressed Nigaṇṭha Nāṭaputta, Well done, well done, venerable Dīghatapassi.

Just as it should be expounded by a disciple who has thoroughly heard and known the teacher’s instruction, so has the venerable ascetic expounded regarding the recluse Gotama.

What is the use of mind's hostility, considering it is a coarse penalty compared to such bodily penalties?

Indeed, bodily acts constitute a greater danger by the execution of corrupt deeds and the perpetuation of corrupt deeds, not so much the verbal or mental hostilities.

Now, venerable sir, I shall go and challenge the recluse Gotama to a debate on these topics.

If the recluse Gotama becomes stationary as Dīghatapassi has established, then just as a strong man catches a long-haired goat by the hair and drags it about, I will also entangle the recluse Gotama in debate, draw him, pull him all around.

Just as a strong maker of garlands throws a large wreath into a deep pool, and holding the ears, drags it, pulls it around, I will entangle the recluse Gotama in debate, draw him, pull him all around.

Just as a strong gambler, taking a hair with his ear, would shake it, shake it out, and strike it, so too will I shake, shake out, and strike the recluse Gotama with argumentation.

Just as an elephant, sixty years of age, having entered a deep pond, plays a game called cloth-washing, so too will I play a game with the recluse Gotama, thinking it to be like cloth-washing.

Come now, venerable sir, I shall go and confront the recluse Gotama with a debate on this topic.

Go then confront the recluse Gotama with a debate on this topic.

For indeed either I or you, follower Dīghatapassī, could confront the recluse Gotama with a debate.

Having spoken thus, follower Dīghatapassī spoke to Nāṭaputta, the Nigaṇṭha, saying, Venerable sir, it does not please me that the householder Upāli should confront the recluse Gotama with a debate.

For indeed, venerable sir, the recluse Gotama is a deceiver, knowing a cunning trick, by which he entangles the disciples of other teachers.

It is impossible, Tapassi, it is out of the question that the householder Upāli could become a disciple of the recluse Gotama.

It is indeed possible that the recluse Gotama could become a disciple of the householder Upāli.

Go then confront the recluse Gotama with a debate on this topic.

For indeed either I or you, follower Dīghatapassī, could confront the recluse Gotama with a debate.

For the second time, Dīghatapassī...

(and so on)...

For the third time, follower Dīghatapassī spoke to Nāṭaputta, the Nigaṇṭha, saying, Venerable sir, it does not please me that the householder Upāli should confront the recluse Gotama with a debate.

For indeed, venerable sir, the recluse Gotama is a deceiver, knowing a cunning trick, by which he entangles the disciples of other teachers.

It is impossible, Tapassi, it is out of the question that the householder Upāli could become a disciple of the recluse Gotama.

It is indeed possible that the recluse Gotama could become a disciple of the householder Upāli.

Go then confront the recluse Gotama with a debate on this topic.

For indeed either I or you, follower Dīghatapassī, could confront the recluse Gotama with a debate.

Yes, venerable sir, replied the householder Upāli to Nigaṇṭha Nāṭaputta, and after rising from his seat, he paid homage to Nigaṇṭha Nāṭaputta, circumambulated him, and then proceeded to Pāvārika’s Mango Grove where the Blessed One was. Having arrived, he paid homage to the Blessed One and sat down respectfully to one side.

Seated there, the householder Upāli said to the Blessed One:

Did the long-sighted Nigaṇṭha come here, venerable sir?

He did come here replied the Blessed One.

Did you have any conversation with the long-sighted Nigaṇṭha, venerable sir?

Yes I had some conversation with the long-sighted Nigaṇṭha.

How did the conversation with the long-sighted Nigaṇṭha go, venerable sir?

Then the Blessed One related to the householder Upāli the entire conversation that transpired with the long-sighted Nigaṇṭha.

Upon hearing this, the householder Upāli said to the Blessed One:

Excellent, excellent, venerable ascetic.

Just as a well-taught disciple should rightly know the teacher’s instruction, so was the Blessed One’s explanation to the long-sighted Nigaṇṭha.

Why apply a mental punishment for such a gross physical punishment?

Indeed, the physical punishment is much more reprehensible in executing wrongful deeds, not so much the verbal punishment, and not so much the mental punishment.

If you deliberate based on truth, then let there be no discussion here.

I will deliberate based on truth, venerable sir; let there be discussion here.

What do you think if a Nigaṇṭha was sick, afflicted, and gravely ill, refraining from cold water while indulging in hot water, and lacking cold water were to pass away, where does Nigaṇṭha Nāṭaputta declare he would be reborn?

There are celestial beings named ‘Mind-Deities, venerable sir; he would be reborn there.

Why is that?

Because he dies with a mind attached to them, venerable sir.

Consider well and having considered, declare it.

The former does not connect with the latter, nor the latter with the former.

Yet you have spoken this speech ‘I will deliberate based on truth, venerable sir; let there be discussion here.

Although, venerable sir, the Blessed One has thus spoken, indeed the transgression of bodily action is more severely blameworthy regarding the performance of a bad deed, the commencement of a bad deed, not so is the offense of speech, nor so is the offense of mind.

What do you think if here the ascetic Nigaṇṭha Nātaputta, who is restrained with the fourfold restraint, guards against all obstructions, is yoked in all obstructions, shakes off all obstructions, is affected by all obstructions.

While going forward and back, he brings destruction to many small living beings.

What consequence, then does the ascetic Nigaṇṭha Nātaputta declare?

Without intention, venerable sir, the ascetic Nigaṇṭha Nātaputta declares it not a grave offense.

What if there is intention, householder?

It is a grave offense, venerable sir.

In what does the ascetic Nigaṇṭha Nātaputta declare intention, householder?

In the offense of mind, venerable sir.

Consider this and having considered, speak.

You do not connect the beginning with the end, nor the end with the beginning.

But indeed that speech of yours has been spoken. Based on truth, venerable sir, I will speak; let there be no frivolous talk here.

Although, venerable sir, the Blessed One has thus spoken, indeed the transgression of bodily action is more severely blameworthy regarding the performance of a bad deed, the commencement of a bad deed, not so is the offense of speech, nor so is the offense of mind.

What do you think if this Nāḷandā is prosperous and flourishing, crowded with people?

Yes, venerable sir, this Nāḷandā is prosperous and flourishing, crowded with people.

What do you think if here a man should come raising a sword.

He might say thus, I will make all the living beings of this Nāḷandā into one mass of flesh in a single moment, in a single instant.

What do you think could indeed that man make all the living beings of this Nāḷandā into one mass of flesh in a single moment, in a single instant?

Even ten men, venerable sir, even twenty men, venerable sir, even thirty men, venerable sir, even forty men, venerable sir, even fifty men, venerable sir, could not make all the living beings of this Nāḷandā into one mass of flesh in a single moment, in a single instant.

How could a single weak man?

What do you think if here should come an ascetic or a Brahmin, accomplished in supernormal powers, master of the mind?

Thus he would say, I will turn this Nāḷandā to ashes with a single mental provocation.

What do you think is that recluse or brahmin, who is endowed with psychic powers and mastery of the mind, capable of turning this Nāḷandā to ashes with just one mental provocation?

Even if it were ten, or twenty, or thirty, or forty, or fifty Nāḷandās, that recluse or brahmin endowed with psychic powers and mastery of the mind would be capable of turning them to ashes with just one mental provocation.

What would an ordinary Nāḷandā be in comparison?

Consider this and having considered it, give your reply.

You are not consistent in your reasoning concerning the former and latter, or the latter and the former.

Yet you have spoken the words, ‘I will discuss this grounded on the truth; let us engage in dialogue here.

Even though, venerable sir, the Blessed One says so, an act of bodily misconduct is more blameworthy in the performance and perpetuation of corrupt deeds, not so the misconduct of speech or thought.

What do you think have you heard of the Daṇḍaka forest, the Kaliṅga forest, the Majjha forest, the Mātaṅga forest, the wilderness known as Arañña?

Yes, venerable sir, I have heard of the Daṇḍaka forest, the Kaliṅga forest, the Majjha forest, the Mātaṅga forest, the wilderness known as Arañña.

What do you think how did you hear of the Daṇḍaka forest, the Kaliṅga forest, the Majjha forest, the Mātaṅga forest, the wilderness known as Arañña?

I heard, venerable sir, that these forests became wilderness through the mental provocation of seers.

Consider this and having considered it, give your reply.

You are not consistent in your reasoning concerning the former and latter, or the latter and the former.

Yet you have spoken the words, ‘I will discuss this grounded on the truth; let us engage in dialogue here.

Originally, venerable sir, I was pleased and encouraged by the simile of the Blessed One.

Yet, I wish to hear these profound answers of the Blessed One more. Thus, I did not intend to oppose the Blessed One.

Excellent, venerable sir, excellent, venerable sir.

Just as, venerable sir, one might set upright what was overturned, uncover what was hidden, show the path to one who was lost, or hold a lamp in the dark...

Revered Sir, I go to the Blessed One for refuge, to the Dhamma and the Sangha of disciples.

May the Blessed One accept me as a lay follower who has gone for refuge from this day onward, having taken life as support.

Examine thoroughly, householder; examining thoroughly is beneficial for people like you, well-known among your relatives.

With this, I am even more delighted and encouraged by the Blessed One's words to me.

For if other sectarians gained a follower like me, they would surely display a banner in Nalanda for the entire era proclaiming, Upali, our householder, has come into our discipleship.

Yet, the Blessed One said to me, Examine thoroughly, householder; examining thoroughly is beneficial for people like you, well-known among your relatives.

Therefore, revered Sir, for the second time, I go to the Blessed One for refuge, to the Dhamma and the Sangha of disciples.

May the Blessed One accept me as a lay follower who has gone for refuge from this day onward, having taken life as support.

For a long time your family has been an open alms provider to the Niganthas, to give them alms as you would find reasonable.

With this, I am even more delighted and encouraged by the Blessed One's words to me.

I have heard this, venerable sir, that recluse Gotama says one should give alms only to me, not to others; one should give alms only to my disciples, not to those of others; anything given to me yields great fruit, not to others; anything given to my disciples yields great fruit, not to disciples of others.

Yet, the Blessed One encourages me also to give alms to the Niganthas.

However, revered Sir, we will know the proper time for this.

Therefore, revered Sir, for the third time, I go to the Blessed One for refuge, to the Dhamma and the Sangha of disciples.

May the Blessed One accept me as a lay follower who has gone for refuge from this day onward, having taken life as support.

Then the Blessed One gave a progressive discourse to Upali the householder: on giving, on virtue, on heaven. He explained the disadvantage, degradation, and corruption of sensual pleasures, and the advantage of renunciation.

When the Blessed One knew that Upali, the householder, had a mind ready, soft, free from hindrances, uplifted, and confident, he then taught the Dhamma that is unique to Buddhas: suffering, its origin, its cessation, and the path.

Just as a clean cloth, free from black spots, readily absorbs dye;

Just as for the householder Upāli, in that very seat, the stainless, dust-free Dhamma eye arose: Whatever is of a nature to arise, all that is of a nature to cease.

Then the householder Upāli, having seen the Dhamma, attained the Dhamma, known the Dhamma, penetrated the Dhamma, crossed over doubt, and became free from perplexity, gained self-confidence, and depended no more on others for the Teacher's advice, spoke to the Blessed One: Now, venerable sir, we must go, we have many duties, much to do.

Now is your time to go as you see fit.

Then the householder Upāli, having rejoiced and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, and, after performing a respectful circumambulation, departed to his own dwelling. Upon arrival, he instructed his doorkeeper: From this day forth, friend doorkeeper, close the door to the Nigaṇṭhas, the followers of Nigaṇṭha; open it not again. Keep it open for the Blessed One, the disciples, the nuns, the male and female lay followers.

If any Nigaṇṭha comes, you should say, Stand there, venerable one, do not enter.

From this day forth, the householder Upāli has gone to the sake of the recluse Gotama.

Let the door be closed to the Nigaṇṭhas and the Nigaṇṭhī, open to the Blessed One nuns, male and female followers.

If you need almsfood, stand right there, and it will be brought to you.

Yes, venerable sir, replied the doorkeeper to the householder Upāli.

Dīghatapassī, the Nigaṇṭha, heard that the householder Upāli had gone to the sake of the recluse Gotama.

Then Dīghatapassī, the Nigaṇṭha, went to where Nigaṇṭha Nāṭaputta was; having gone, he said to Nigaṇṭha Nāṭaputta: I have heard, venerable sir, that the householder Upāli has gone to the sake of the recluse Gotama.

This is impossible, Tapassi, it cannot happen that the householder Upāli would go to the sake of the recluse Gotama.

On the other hand, it is possible that the recluse Gotama might come to the sake of the householder Upāli.

A second time Dīghatapassī said the same to Nigaṇṭha Nāṭaputta.

A third time Dīghatapassī Nigaṇṭha spoke to Nigaṇṭha Nāṭaputta: I have heard, venerable sir...

I will go, venerable sir, until I know whether or not the householder Upāli has gone to the sake of the recluse Gotama.

Go, ascetic, find out whether or not the householder Upāli has taken refuge as a disciple of the ascetic Gotama.

Upon hearing this, the wandering ascetic Dīghatapassī went to the house of the householder Upāli.

The gatekeeper saw Dīghatapassī approaching from afar and said to him, Stop, venerable sir, do not enter.

From this day forward, the householder Upāli has become a disciple of the ascetic Gotama.

The door is closed to the naked ascetics and their followers; it is open to the Blessed One, his disciples, nuns, and lay followers.

If you need alms, venerable sir, stay here and they will bring it to you.

I have no need for alms, friend, he replied. Then he returned and went to Nigaṇṭha Nātaputta. Having approached Nātaputta, he said, It is indeed true, venerable sir, that the householder Upāli has taken refuge as a disciple of the ascetic Gotama.

I was unable to achieve this for you, venerable sir, and I do not agree that the householder Upāli should accept the doctrine of the ascetic Gotama.

For the ascetic Gotama is skilled in a deceptive charm by which he convinces the disciples of other teachers.

It is you, venerable sir, who have been deceived by the ascetic Gotama with his artful charm.

That is impossible, ascetic. There is no chance that the householder Upāli could become a disciple of the ascetic Gotama.

But there is reason to believe that the ascetic Gotama might take refuge as a disciple of the householder Upāli.

For the second time, Dīghatapassī addressed Nātaputta in the same way: It is indeed true, venerable sir, that the householder Upāli has taken refuge as a disciple of the ascetic Gotama.

For the third time, Dīghatapassī repeated his statement: It is indeed true, venerable sir, that the householder Upāli has taken refuge as a disciple of the ascetic Gotama.

Well then, ascetic, I shall go myself and see whether or not the householder Upāli has taken refuge as a disciple of the ascetic Gotama.

Then Nigaṇṭha Nātaputta, along with a large following of naked ascetics, went to the residence of the householder Upāli.

The gatekeeper saw Nātaputta approaching from afar and said to him, Stop, venerable sir, do not enter.

From this day forward, the householder Upāli has approached the status of a disciple of the ascetic Gotama.

The door is closed to the Nigaṇṭhas and their followers, but it is open to the Blessed One, the disciples, the nuns, the male disciples, and the female disciples.

If you require almsfood, Venerable Sir, stay here; they will bring it to you here.

In that case, doorkeeper, go to where the householder Upāli is; approach and say to him: ‘Venerable Sir, the Nigaṇṭha Nāṭaputta is standing outside at the threshold with a large assembly of Nigaṇṭhas; he wishes to see you.

Yes, Venerable Sir, said the doorkeeper, and having accepted the task from the Nigaṇṭha Nāṭaputta, he approached the householder Upāli and said: Venerable Sir, the Nigaṇṭha Nāṭaputta is standing outside at the threshold with a large assembly of Nigaṇṭhas; he wishes to see you.

In that case, doorkeeper, arrange seats in the central hall, said the householder Upāli, and when he replied, Yes, Venerable Sir, the doorkeeper, having prepared the seats in the central hall, approached the householder Upāli again and said: Venerable Sir, the seats in the central hall are prepared.

Now it is up to you when you wish to proceed.

Then the householder Upāli went to the central hall and sat down on the highest, best, and most excellent seat, and addressed the doorkeeper: In that case, doorkeeper, go to where the Nigaṇṭha Nāṭaputta is; approach and say to him: ‘The householder Upāli says, ‘Enter, if you wish, Venerable Sir.

Yes, Venerable Sir, said the doorkeeper, and having accepted the task from the householder Upāli, he approached the Nigaṇṭha Nāṭaputta and said: The householder Upāli says, ‘Enter, if you wish, Venerable Sir.

Then the Nigaṇṭha Nāṭaputta, with a large assembly of Nigaṇṭhas, approached the central hall.

Now, on seeing the Nigaṇṭha Nāṭaputta coming from afar, the householder Upāli:who previously would rise to greet him and offer him the highest, best, and most excellent seat, carefully cleaned with the upper robe:did not do so.

Now, the seat there, which was the best and highest, most excellent and refined, having sat down upon it personally, he addressed Nigaṇṭha Nātaputta, Seats are available, venerable sir, if you wish, please be seated.

Having been spoken thus, Nigaṇṭha Nātaputta said to the householder Upāli, You are mad you are delirious.

I went, venerable sir, to refute the doctrine of Samaṇa Gotama, but you have returned opposed by a great barrage of arguments.

Just as a man carrying eggs might go and return with broken eggs, or just as a man carrying eyes might go and return with damaged eyes; in the same way you went to refute the doctrine of Samaṇa Gotama, but you have been opposed by a great barrage of arguments.

You are thoroughly overwhelmed by Samaṇa Gotama’s overwhelming deception.

Blessed, venerable sir, is the overwhelming deception; good, venerable sir, is the overwhelming deception; I wish that my relatives and blood kin would be overwhelmed by this overwhelming deception. It would be for their long-lasting welfare and happiness; if all my dear relatives and blood kin were overwhelmed; it would be the long-lasting welfare and happiness for them; if all kṣatriyas, brāhmaṇas, vaiśyas, śūdras were overwhelmed by this overwhelming deception; it would assure their long-lasting welfare and happiness; if the whole world with its gods, Māras, Brahmas and among the populace with its renunciants and brahmins, its gods and humans were overwhelmed by this overwhelming deception, it would be for their long-lasting welfare and happiness.

Well then, venerable sir, I will make you a simile.

Some wise individuals know the meaning through a simile.

Once, venerable sir, there was a certain old, elderly, aged brāhmaṇa whose young wife, being pregnant, was due to give birth.

Then, venerable sir, that young woman said to the brāhmaṇa, Go, brāhmaṇa, and buy a monkey for the child to play with.

Having said thus, the brāhmaṇa said to the young woman, Wait, lady, until the child is born.

If you, lady, give birth to a boy, I will buy a monkey doll from the market and bring it for you, to serve as a toy for your son.

But if you, lady, give birth to a girl, I will buy a little monkey doll from the market and bring it for you, to serve as a toy for your daughter.

For a second time, venerable sir, the maiden said...

For a third time, venerable sir, the maiden spoke to the brahmin: Go, brahmin, buy a monkey doll from the market and bring it, which will be a toy for my son.

Then, venerable sir, the brahmin, infatuated with desire for the maiden, bought the monkey doll from the market and brought it, saying to the maiden: Here is the monkey doll you wanted from the market, which will be a toy for your son.

Upon hearing this, venerable sir, the maiden said to the brahmin: Go, brahmin, take this monkey doll and approach the dyer’s son, Rattapāṇi. Once you have approached him, say this: Friend Rattapāṇi, I wish for this monkey doll to be dyed in a yellow pigment known as pītāvalepana, colored, and rubbed thoroughly on both sides.

Then, venerable sir, the brahmin, infatuated with desire for the maiden, took the monkey doll and approached the dyer’s son, Rattapāṇi. Having approached him, he said to Rattapāṇi: Friend Rattapāṇi, I wish for this monkey doll to be dyed in a yellow pigment known as pītāvalepana, colored, and rubbed thoroughly on both sides.

Hearing this, venerable sir, Rattapāṇi, the dyer’s son, said to the brahmin: This monkey doll, venerable sir, is merely capable of being colored, not of being beaten, not of being rubbed clean.

In the same way, venerable sir, the doctrine of the foolish naked ascetics is only capable of being colored for fools, not for the wise, not capable of investigation, not capable of being cleansed.

Then, venerable sir, the brahmin, at another time, took a new pair of cloth garments and approached the dyer’s son, Rattapāṇi. Having approached him, he said to Rattapāṇi: Friend Rattapāṇi, I wish for this new pair of cloth garments to be dyed in a yellow pigment known as pītāvalepana, colored, and rubbed thoroughly on both sides.

When this was said, venerable sir, Rattapāṇi, the washer's son, addressed that brahmin, saying, Here, venerable sir, is a new pair of cloths that is suitable for being dyed, beaten, and washed.

In the same way, venerable sir, the teaching of the Blessed One, the Worthy One, the Perfectly Enlightened One, is suitable for examination by the wise, not the foolish; it endures scrutiny and can be cleansed of defilements.

Householder, the assembly with the king knows thus: Upāli, the householder, is a disciple of Nigaṇṭha Nātaputta.

To whom do you consider yourself a disciple?

When this was said, Upāli the householder rose from his seat, arranged his upper robe over one shoulder, and, with joined palms, paid homage to the Blessed One and addressed Nigaṇṭha Nātaputta, saying, In that case, venerable sir, listen to whom I am a disciple of:

He whose knowing is profound, devoid of delusion,

Who has uprooted the crookedness and conquered victory;

Who is free from distress, with a serene mind,

Of mature virtue and noble wisdom;

Who is pure and stainless,

The Blessed One, I am his disciple.

He who is firm, free from doubts,

Who rejoices, having abandoned worldly attachments;

Who is a true disciple, a human being,

The one in his final body, an awakened person;

Incomparable, free from defilements,

The Blessed One, I am his disciple.

He who is skilled beyond doubts,

A charioteer guiding with skill;

The unrivaled, of splendid truth,

Free from desires, expounding brightly;

Who has abandoned pride, the hero,

The Blessed One, I am his disciple.

The supreme among men, immeasurable,

Profound, possessing stillness;

The maker of safety, of perfect knowing,

Steadfast in the Dhamma, restrained;

Who has transcended attachment and is liberated,

The Blessed One, I am his disciple.

The serpent, intent on silence,

Who has broken chains and is liberated;

The one who confronts adversaries, uncontaminated,

The banner bearer, free of passion;

Disciplined and without proliferation,

The Blessed One, I am his disciple.

The sage, devoid of deceit,

Master of the threefold knowing, reached Brahma;

The cleansed, the accomplished one,

Peaceful, with known knowing;

The builder of the city of Sakya,

The Blessed One, I am his disciple.

The noble one, who has developed himself,

Trained and distinguished in expression;

Mindful, insightful,

Neither lifted up nor brought down;

Unwavering, master of control,

The Blessed One, I am his disciple.

He who rises and contemplates,

Unfollowed by internal impurities;

Who sits content, beneficent,

Separated, attained to the highest;

Who has crossed over and helps others cross,

The Blessed One, I am his disciple.

The calm one, with vast wisdom,

Great wisdom, free of greed;

The Truthful One, Well-Gone,

Unequaled and unparalleled;

The Blessed One, I am his disciple.

I am a disciple of the Blessed One, who is confident and skillful.

He is the Tathāgata who has cut off craving, is free from smoke, and unstained; he is worthy of offerings, surpassing all beings, the supreme person, incomparable; he is the one who has gained great honor, and I am a disciple of the Blessed One.

When did these praises of the ascetic Gotama become established, householder?

Just as, Sir, from a great heap of various flowers, a skilled garland-maker or their apprentice could create a splendid garland; in the same way, Sir, that Blessed One is of various qualities, of hundreds of qualities.

Who, Sir, would not praise the praiseworthy?

Then indeed, at that moment, Nigaṇṭha Nāṭaputta, unable to bear the veneration towards the Blessed One, experienced hot blood arising from his mouth.

The Upāli Sutta concludes, the sixth.