On one occasion the Blessed One was living at Nalanda in Pavarika's Mango Grove. During that time, the Nigantha Nataputta was staying at Nalanda with a large assembly of Niganthas. Then, when the Nigantha named Digha Tapassi had wandered for alms in Nalanda and after his meal he went to Pavarika's Mango Grove to see the Blessed One. He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he stood at one side. As he stood there, the Blessed One said to him: "There are seats, Tapassi, sit down if you like." When this was said, Digha Tapassi took a low seat and sat down at one side.
Then the Blessed One asked him: "Tapassi, how many kinds of action does the Nigantha Nataputta describe for the performance of evil action, for the perpetration of evil action?" Tapassi: "Friend Gotama, the Nigantha Nataputta is not accustomed to use the description 'action, action'; the Nigantha Nataputta is accustomed to use the description 'rod, rod.'" Buddha: "Then, Tapassi, how many kinds of rod does the Nigantha Nataputta describe for the performance of evil action, for the perpetration of evil action?" Tapassi: "Friend Gotama, the Nigantha Nataputta describes three kinds of rod for the performance of evil action, for the perpetration of evil action; that is, the bodily rod, the verbal rod, and the mental rod." Buddha: "How then, Tapassi, is the bodily rod one, the verbal rod another, and the mental rod still another?"
Tapassi: "The bodily rod is one, friend Gotama, the verbal rod is another, and the mental rod is still another."
Buddha: "Of these three kinds of rod, Tapassi, thus analysed and distinguished, which kind of rod does the Nigantha Nataputta describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: the bodily rod or the verbal rod or the mental rod?" Tapassi: "Of these three kinds of rod, friend Gotama, the Nigantha Nataputta describes the bodily rod as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." Buddha: "Do you say the bodily rod, Tapassi?" Tapassi:"I say the bodily rod, friend Gotama." when asked two more times, Upali insisted that body rod result in worst kamma of the three. Thus the Blessed One made the Nigantha Digha Tapassi maintain his statement up to the third time.
Then the Nigantha Digha Tapassi asked the Blessed One: "And you, friend Gotama, how many kinds of rod do you describe for the performance of evil action, for the perpetration of evil action?" Buddha: "Tapassi, the Tathagata is not accustomed to use the description 'rod, rod'; the Tathagata is accustomed to use the description'action, action.'" Tapassi: "But, friend Gotama, how many kinds of action do you describe for the performance of evil action, for the perpetration of evil action?" Buddha: "Tapassi, I describe three kinds of action for the performance of evil action, for the perpetration of evil action: that is, bodily action, verbal action, and mental action." Tapassi: "How then, friend Gotama, is bodily action one, verbal action another, and mental action still another?" Buddha: "Bodily action is one, verbal action is another, and mental action is still another."
Tapassi: "Of these three kinds of action, friend Gotama, thus analysed and distinguished, which kind of action do you describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: bodily action or verbal action or mental action?"
Buddha: "Of these three kinds of action, Tapassi, thus analysed and distinguished, I describe mental action as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much bodily action and verbal action." Tapassi: "Do you say mental action, friend Gotama?" Buddha: "I say mental action, Tapassi." Tapassi asked twice if Buddha meant metal action results in more detrimental kamma than body/verbal actions and Buddha affirmed. Thus the Nigantha Digha Tapassi made the Blessed One maintain his statement up to the third time, after which he rose from his seat and went to the Nigantha Nataputta.
Now on that occasion the Nigantha Nataputta was seated together with a very large assembly of laymen from Balaka, most prominent among them being Upali. The Nigantha Nataputta saw the Nigantha Digha Tapassi coming in the distance and asked him: "Now where are you coming from in the middle of the day, Tapassi?" Tapassi replied: "I am coming from the presence of the recluse Gotama, venerable sir." Nigantha Nataputta: "Did you have some conversation with the recluse Gotama, Tapassi?" Tapassi: "I had some conversation with the recluse Gotama, venerable sir." Then Nigantha Nataputta asked about his conversation with the recluse Gotama and Nigantha Digha Tapassi related his entire conversation with the Blessed One.
When this was said, the Nigantha Nataputta told him: "Good, good, Tapassi! The Nigantha Digha Tapassi has answered the recluse Gotama like a well-taught disciple who understands his teacher's dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod."
When this was said, the householder Upali said to the Nigantha Nataputta: "Good, good, venerable sir, (replying on the part of Digha Tapassi being a well-taught disciple who understands his teacher's dispensation rightly). You mentioned 'What does the trivial mental rod count for in comparison with the gross bodily rod?' On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod. Now, venerable sir, I shall go and refute the recluse Gotama's doctrine on the basis of this statement. If the recluse Gotama maintains before me what the venerable Digha Tapassi made him maintain, then just as a strong man might seize a long-haired ram by the hair and drag him round about, so in debate I will drag the recluse Gotama to and drag him round about. Just as a strong brewer's mixer might take a strainer by the corners and shake it and thump it about, so in debate I will shake the recluse Gotama down and shake him up and thump him about. Venerable sir, I shall go and refute the recluse Gotama's doctrine on the basis of this statement." Nigantha Nataputta: "Go, householder, and refute the recluse Gotama's doctrine on the basis of this statement. For either I should refute the recluse Gotama's doctrine or else the Nigantha Digha Tapassi or you yourself."
When this was said, the Nigantha Digha Tapassi said to the Nigantha Nataputta: "Venerable sir, I do not think that the householder Upali should refute the recluse Gotama's doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians." Nigantha Nataputta: "It is impossible, Tapassi, it cannot happen that the householder Upali should be converted to discipleship under the recluse Gotama; but on the other hand it is possible that the recluse Gotama might come over to discipleship under the householder Upali. Go, householder, and refute the recluse Gotama's doctrine. For either I should refute the recluse Gotama's doctrine or else the Nigantha Dlgha Tapassi or you yourself."
For the second time...For the third time, the Nigantha Digha Tapassi said to the Nigantha Nataputta: "Venerable sir, I do not think that the householder Upali should refute the recluse Gotama's doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians." For the second and third time, the Nigantha Nataputta told him to go and refute the recluse Gotama's doctrine. "Yes, venerable sir," the householder Upali replied, and he rose from his seat, and after paying homage to the Nigantha Nataputta, keeping him on his right, he left to go to the Blessed One in Pavarika's Mango Grove.
There, after paying homage to the Blessed One, he sat down at one side and asked the Blessed One: "Venerable sir, did the Nigantha Digha Tapassi come here?" Buddha: "The Nigantha Digha Tapassi came here, householder." Upali: "Venerable sir, did you have some conversation with him? What was your conversation with him like, venerable sir?" Then the Blessed One related to the householder Upali his entire conversation with the Nigantha Digha Tapassi.
When this was said, the householder Upali said to the Blessed One: "Good, good, venerable sir, on the part of Tapassi! The Nigantha Digha Tapassi has answered the Blessed One like a well-taught disciple who understands his teacher's dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." Buddha: "Householder, if you will debate on the basis of truth, we might have some conversation about this." Upali: "I will debate on the basis of truth, venerable sir, so let us have some conversation about this."
Buddha: "What do you think, householder? Here some Nigantha might be sick, suffering, and gravely ill. But they reject cold water (their belief does not allow them to use cold water although he knows mentally that's what he needs) and use only the permissible hot water. Because he does not get cold water he might die. Now, householder, where would the Nigantha Nataputta describe his rebirth destination?" Upali: "Venerable sir, there are gods called 'mind-bound'; he would be reborn there. Why is that? Because when he died he was still bound by attachment in the mind."
Buddha: "Householder, householder, pay attention how you reply! What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement: 'I will debate on the basis of truth, venerable sir, so let us have some conversation about this.'" Upali insisted: "Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." Buddha: "What do you think, householder? Here some Nigantha might be restrained with four restraints - curbed by all curbs, clamped by all curbs, cleansed by all curbs, and claimed by all curbs - and yet when going out and back he brings about the destruction of many small living beings. What result does the Nigantha Nataputta describe for him?"
Upali: "Venerable sir, the Nigantha Nataputta does not describe what is unintentional as greatly reprehensible." Buddha: "But if one does it wth intention, householder?" Upali: "Then it is greatly reprehensible, venerable sir." Buddha: "But under which [of the three rods] does the Nigantha Nataputta describe willing, householder?" Upali: "Under the mental rod, venerable sir." Buddha: "Householder, householder, pay attention how you reply! What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement: 'I will debate on the basis of truth, venerable sir, so let us have some conversation about this.'" Upali: "Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod."
Buddha: "What do you think, householder? Is this town of Nalanda successful and prosperous, is it populous and crowded with people?" Upali: "Yes, venerable sir, it is." Buddha: "What do you think, householder? Suppose a man came here brandishing a sword and spoke thus: 'In one moment, in one instant, I will make all the living beings in this town of Nalanda into one mass of flesh, into one heap of flesh.' What do you think, householder, would that man be able to do that?"
Upali: "Venerable sir, ten, twenty, thirty, forty, or even fifty men would not be able to make all the living beings in this town of Nalanda into one mass of flesh, into one heap of flesh in one moment or instant, so what does a single trivial man count for?" Buddha: "What do you think, householder? Suppose some recluse or brahmin came here possessed of super-normal power and attained to mastery of mind, and he spoke thus: 'I will reduce this town of Nalanda to ashes with one mental act of hate.' What do you think, householder, would such a recluse or brahmin be able to do that?" Upali: "Venerable sir, such a recluse or brahmin possessed of super-normal power and attained to mastery of mind would be able to reduce ten, twenty, thirty, forty, or even fifty Nalandas to ashes with one mental act of hate, so what does a single trivial Nalanda count for?"
Buddha: "Householder, householder, pay attention how you reply! What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement: 'I will debate on the basis of truth, venerable sir, so let us have some conversation about this.'" Upali insisted: "Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod."
Buddha: "What do you think, householder? Have you heard how the Dandaka, Kalinga, Mejjha, and Matanga forests became forests?" Upali: "Yes, venerable sir." Buddha: "As you heard it, how did they become forests?" Upali: "Venerable sir, I heard that they became forests by means of a mental act of hate on the part of the seers."
Buddha: "Householder, householder, pay attention how you reply! What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement: 'I will debate on the basis of truth, venerable sir, so let us have some conversation about this.'" Upali: "Venerable sir, I was satisfied and pleased by the Blessed One's very first simile. Nevertheless, I thought I would oppose the Blessed One thus since I desired to hear the Blessed One's varied solutions to the problem. Magnificent, venerable sir! Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. Venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life."
Buddha: "Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly." Upali: "Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. For the other sectarians, on acquiring me as their disciple, would carry a banner all over Nalanda announcing: 'The householder Upali has come to discipleship under us.' But, on the contrary, the Blessed One tells me: 'Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly.' So for the second time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life."
Buddha: "Householder, your family has long supported the Niganthas and you should consider that alms should be given to them when they come." Upali: "Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. Venerable sir, I have heard that the recluse Gotama says thus: 'Gifts should be given only to me; gifts should not be given to others. Gifts should be given only to my disciples; gifts should not be given to others' disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to others' disciples.' But, on the contrary, the Blessed One encourages me to give gifts to the Niganthas. Anyway we shall know the time for that, venerable sir. So for the third time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life."
Then the Blessed One gave the householder Upali progressive instruction: talk on giving (generosity), talk on virtue, talk on the heavens; he explained the danger, degradation, and defilement in sensual pleasures and the blessing of renunciation. When he knew that the householder Upali's mind was ready, receptive, free from hindrances, elated, and confident, he expounded to him the teaching special to the Buddhas: suffering, its origin, its cessation, and the path (4 Noble truths). Just as a clean cloth with all marks removed would take dye evenly, so too, while the householder Upali sat there, the spotless immaculate vision of the Dhamma arose in him: "All that is subject to arising is subject to cessation."
Then the householder Upali saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the Teacher's Dispensation. Then he said to the Blessed One: "Now, venerable sir, we must go. We are busy and have much to do." Buddha: "Now is the time, householder, to do as you think fit."
Then the householder Upali, having delighted and rejoiced in the Blessed One's words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he left to return to his own house. There he addressed the doorkeeper thus: "Good doorkeeper, from today on I close my door to the Niganthas and the Niganthis, and I open my door to the Blessed One's bhikkhus, bhikkhunis, men lay followers, and women lay followers. If any Nigantha comes, then tell him thus: 'Wait, venerable sir, do not enter. From today on the householder Upali has gone over to discipleship under the recluse Gotama. He has closed his door to the Niganthas and Niganthis, and he has opened it to the Blessed One's bhikkhus, bhikkhunis, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.'" "Yes, venerable sir," the doorkeeper replied.
The Nigantha Digha Tapassi heard: "The householder Upali has gone over to discipleship under the recluse Gotama." Then he went to the Nigantha Nataputta and told him about it. Nigantha Nataputta replied: "It is impossible, TapassI, it cannot happen that the householder Upali should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upali." A second time...And a third time the Nigantha Digha Tapassi told the Nigantha Nataputta: "Venerable sir, I have heard thus: 'The householder Upali has gone over to discipleship under the recluse Gotama.'" Nigantha again relied: "It is impossible, TapassI, it cannot happen..." Tapassi: "Venerable sir, shall I go and find out whether or not the householder Upali has gone over to discipleship under the recluse Gotama?" Nigantha Nataputta agreed.
Then the Nigantha Digha Tapassi went to the householder Upali's house. The doorkeeper saw him coming in the distance and told him: "Wait, venerable sir, do not enter. From today on the householder Upali has gone over to discipleship under the recluse Gotama. He has closed his door to the Niganthas and Niganthis, and he has opened it to the Blessed One's bhikkhus, bhikkhunis, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here." Tapassi replied: "I do not need alms, friend," he said, and he turned back and went to the Nigantha Nataputta and told him: "Venerable sir, it is only too true that the householder Upali has gone over to discipleship under the recluse Gotama. Venerable sir, I did not get your consent when I told you: 'Venerable sir, I do not think that the householder Upali should [try to] refute the recluse Gotama's doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians.' And now, venerable sir, your householder Upali has been converted by the recluse Gotama with his converting magic!"
Nigantha Nataputta: "It is impossible, Tapassi, it cannot happen that the householder Upali should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upali." For a second time.. .And a third time the Nigantha Digha Tapassi told the Nigantha Nataputta: "Venerable sir, it is only too true that the householder Upali has gone over to discipleship under the recluse Gotama....." Nigantha Nataputta : "It is impossible, Tapassi, it cannot happen... Now I shall go myself and find out whether or not he has gone over to discipleship under the recluse Gotama."
Then the Nigantha Nataputta went with a large assembly of Niganthas to the householder Upali's house. The doorkeeper saw him coming in the distance and told him: "Wait, venerable sir, do not enter. From today on the householder Upali has gone over to discipleship under the recluse Gotama. He has closed his door to the Niganthas and Niganthis, and he has opened his door to the Blessed One's bhikkhus, bhikkhunis, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here." Nigantha Nataputta: "Good doorkeeper, go to the householder Upali and tell him: 'Venerable sir, the Nigantha Nataputta is standing at the outer gate with a large assembly of Niganthas; he wishes to see you.'"
The door keeper went to the householder Upali and told him: "Venerable sir, the Nigantha Nataputta is standing at the outer gate with a large assembly of Niganthas; he wishes to see you." Upali: "In that case, good doorkeeper, make seats ready in the hall of the central door." After he had made seats ready in the hall of the central door, he returned to the householder Upali and told him: "Venerable sir, the seats are made ready in the hall of the central door. Now it is time to do as you think fit."
Then the householder Upali went to the hall of the central door and sat down on the highest, best, chief, most excellent seat there. Then he told the doorkeeper: "Now, good doorkeeper, go to the Nigantha Nataputta and tell him: 'Venerable sir, the householder Upali says: "Enter, venerable sir, if you wish.'"The door keeper went to the Nigantha Nataputta and told him: "Venerable sir, the householder Upali says: 'Enter, venerable sir, if you wish.'" Then the Nigantha Nataputta went with the large assembly of Niganthas to the hall of the central door. Previously, when the householder Upali saw the Nigantha Nataputta coming in the distance, he used to go out to meet him, dust off the highest, best, chief, most excellent seat there with an upper robe, and having arranged it all around, have him seated on it.
But now, while seated himself on the highest, best, chief, most excellent seat, he told Nigantha Nataputta: "Venerable sir, there are seats; sit down if you wish." When this was said, the Nigantha Nataputta said: "Householder, you are mad, you are an imbecile. You went saying: 'Venerable sir, I shall refute the recluse Gotama's doctrine,' and you have come back all caught up in a vast net of doctrine. Just as if a man went to castrate someone and came back castrated on both sides, just as if a man went to put out someone's eyes and came back with both his eyes put out; so you too, householder, went saying: 'Venerable sir, I shall refute the recluse Gotama's doctrine,' and you have come back all caught up in a vast net of doctrine. Householder, you have been converted by the recluse Gotama with his converting magic!"
Upali: "Auspicious is that converting magic, venerable sir, good is that converting magic! Venerable sir, if my beloved kinsmen and relatives were to be converted by this conversion, it would lead to the welfare and happiness of my beloved kinsmen and relatives for a long time. If all nobles/brahins/merchants/workers were to be converted by this conversion, it would lead to the welfare and happiness of them for a long time. If the world with its gods, its Maras, and its Brahmas, this generation with its recluses and brahmins, its princes and its people, were to be converted by this conversion, it would lead to the welfare and happiness of the world for a long time. As to this, venerable sir, I shall give you a simile; for some wise men here understand the meaning of a statement by a simile.
Upali: "Venerable sir, there was once a brahmin who was old, aged, and burdened with years, and he had a young brahmin girl who was pregnant and near her confinement as wife. Then she told him: 'Go, brahmin, buy a young monkey in the market and bring it back to me as a playmate for my child.' He replied: 'Wait till you have given birth. If you bear a boy, then I will go to the market and buy a young male monkey and bring it back to you as a playmate for your little boy; but if you bear a girl, then I will go to the market and buy a young female monkey and bring it back to you as a playmate for your little girl.' For the second time she made the same request and received the same answer. For the third time she made the same request. Then, since his mind was bound to her with love, he went to the market, bought a young male monkey, brought it back, and told her: 'I have bought this young male monkey in the market and brought it back to you as a playmate for your child.'
Then she told him: 'Go, brahmin, take this young male monkey to Rattapani the dyer's son and tell him: "Good Rattapani, I want this young male monkey dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.'" Then, since his mind was bound to her with love, he took the young male monkey to Rattapani the dyer's son and told him what he was told. Rattapani the dyer's son told him: 'Venerable sir, this young male monkey will take a dyeing but not a pounding or a smoothening out.'
So too, venerable sir, the doctrine of the foolish Niganthas will give delight to fools but not to the wise, and it will not withstand testing or being smoothened out. Upali continued: "Then, venerable sir, on another occasion that brahmin took a pair of new garments to Rattapani the dyer's son and told him: 'Good Rattapani, I want this pair of new garments dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.' Rattapani the dyer's son told him: 'Venerable sir, this pair of new garments will take a dyeing and a pounding and a smoothening out.'
So too, venerable sir, the doctrine of that Blessed One, accomplished and fully enlightened, will give delight to the wise but not to fools, and it will withstand testing and being smoothened out."
Nigantha Nataputta: "Householder, the assembly and the king know you thus: 'The householder Upali is a disciple of the Nigantha Nataputta.' Whose disciple should we consider you to be?" When this was said, the householder Upali rose from his seat, and arranging his upper robe on one shoulder, he extended his hands in reverential salutation in the direction of the Blessed One and told the Nigantha Nataputta:
"In that case, venerable sir, hear whose disciple I am: He is the Wise One who has cast off delusion, abandoned the heart's wilderness, victor in battle; He knows no anguish, is perfectly even-minded, mature in virtue, of excellent wisdom; Beyond all temptations, he is without stain: The Blessed One is he, and I am his disciple.
Free from perplexity, he abides contented, spurning worldly gains, a vessel of gladness; A human being who has done the recluse's duty, a man who bears his final body; He is utterly peerless and utterly spotless: The Blessed One is he, and I am his disciple.
He is free from doubt and skillful, the discipliner and excellent leader. None can surpass his resplendent qualities; without hesitation, he is the illuminator; Having severed conceit, he is the hero: The Blessed One is he, and I am his disciple.
The leader of the herd, he cannot be measured, his depths are unfathomed, he attained to the silence; Provider of safety, possessor of knowledge, he stands in the Dhamma, inwardly restrained; Having overcome all bondage, he is liberated: The Blessed One is he, and I am his disciple.
The immaculate tusker, living in remoteness, with fetters all shattered, fully freed; Skilled in discussion, imbued with wisdom, his banner lowered, he no longer lusts; Having tamed himself, he no more proliferates: The Blessed One is he, and I am his disciple.
The best of seers, with no deceptive schemes, gained the triple knowledge, attained to holiness; His heart cleansed, a master of discourse, he lives ever tranquil, the finder of knowledge; The first of all givers, he is ever capable: The Blessed One is he, and I am his disciple.
He is the Noble One, developed in mind, who has gained the goal and expounds the truth; Endowed with mindfulness and penetrative insight, he leans neither forwards nor back; Free from perturbation, attained to mastery: The Blessed One is he, and I am his disciple.
He has fared rightly and abides in meditation, inwardly undefiled, in purity perfect; He is independent and altogether fearless, living secluded, attained to the summit; Having crossed over himself, he leads us across: The Blessed One is he, and I am his disciple.
Of supreme serenity, with extensive wisdom, a man of great wisdom, devoid of all greed; He is the Tathagata, he is the Sublime One, the person unrivalled, the one without equal; He is intrepid, proficient in all: The Blessed One is he, and I am his disciple.
He has severed craving and become the Enlightened One, cleared of all clouds, completely untainted; Most worthy of gifts, most mighty of spirits, most perfect of persons, beyond estimation; The greatest in grandeur, attained the peak of glory: The Blessed One is he, and I am his disciple."
(Upali said out phrases that praise the good qualities of the Buddha and why he became his disciple)
Nigantha Nataputta: "When did you concoct that hymn of praise to the recluse Gotama, householder?" Upali: "Venerable sir, suppose there were a great heap of many kinds of flowers, and then a clever garland-maker or garland-maker's apprentice were to knot them into a multi-coloured garland; so too, venerable sir, the Blessed One has many praiseworthy qualities, many hundred praiseworthy qualities. Who, venerable sir, would not praise the praiseworthy?"
Then, since the Nigantha Nataputta was unable to bear this honor done to the Blessed One, hot blood then and there gushed from his mouth.
In summary, a Jain disciple Digha Tapassi debated with the Buddha concerning the Jain proposition that of deeds of mind, word, and body, the deed of body carried the strongest kammic consequences but the Buddha holds that it is the deed of mind that carries the strongest kammic consequences. After reporting this to his Jain teacher Nigantha Nataputta, the latter sent his other follower Upāli-Gahapati to Buddha to continue this debate that the Jain's belief of Body actions kamma weighs more than the mental actions. By various illustrations the Buddha convinced Upāli that his contentions are wrong and Upali decided to seek refuge in the Buddha and became a follower. The sutta concludes with a series of verses in which Upāli sings the Buddha's praises.
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The long discourses of the Buddha (Bhikkhu Bodhi)