The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [225]
“Then, Tapassī, how many kinds of rod does the Nigaṇṭha Nātaputta describe for the performance of evil action, for the perpetration of evil action?”
“Friend Gotama, the Nigaṇṭha Nātaputta 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.”580
“How then, Tapassī, is the bodily rod one, the verbal rod another, and the mental rod still another?”
“The bodily rod is one, friend Gotama, the verbal rod is another, and the mental rod is still another.”
“Of these three kinds of rod, Tapassī, thus analysed and distinguished, which kind of rod does the Nigaṇṭha Nātaputta 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?”
“Of these three kinds of rod, friend Gotama, thus analysed and distinguished, the Nigaṇṭha Nātaputta 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.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
Thus the Blessed One made the Nigaṇṭha Dīgha Tapassī maintain his statement up to the third time. [373]
4. Then the Nigaṇṭha Dīgha Tapassī 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?”
“Tapassī, the Tathāgata is not accustomed to use the description ‘rod, rod’; the Tathāgata is accustomed to use the description ‘action, action.’”
“But, friend Gotama, how many kinds of action do you describe for the performance of evil action, for the perpetration of evil action?”
“Tapassī, 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.”
“How then, friend Gotama, is bodily action one, verbal action another, and mental action still another?”
“Bodily action is one, Tapassī, verbal action is another, and mental action is still another.”
“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?”
“Of these three kinds of action, Tapassī, 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.”581
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
Thus the Nigaṇṭha Dīgha Tapassī made the Blessed One maintain his statement up to the third time, after which he rose from his seat and went to the Nigaṇṭha Nātaputta.
5. Now on that occasion the Nigaṇṭha Nātaputta was seated together with a large assembly of laymen from Bālaka headed by Upāli. The Nigaṇṭha Nātaputta saw the Nigaṇṭha Dīgha Tapassī coming in the distance and asked him: “Now where are you coming from in the middle of the day, Tapassī?”
“I am coming from the presence of the recluse Gotama, venerable sir.”
“Did you have some conversation with the recluse Gotama, Tapassī?” [374]
“I had some conversation with the recluse Gotama, venerable sir.”
“What was your conversation with him like, Tapassī?”
Then the Nigaṇṭha Dīgha Tapassī related to the Nigaṇt