The Story of the Debating Ascetic | Bhadda Kundalakesa | Animated Buddhist Stories 

Yes Questioning is one of the essential part of Spiritual progress

maybe u will like this too Collection of Middle Length Discourses Upāli Sutta 56. Upāli, the Householder Thus have I heard. On one occasion the Blessed One was dwelling at Nālandā in the mango grove of Pāvārika. Now, Nigaṇṭha Nātaputta was also staying at Nālandā at that time in a large company of naked ascetics. And Dīgha Tapassī, the naked ascetic, having been for alms in Nālandā and returned from his begging round, proceeded, after the meal was over, to the mango grove of Pāvārika where the Blessed One was. Coming into his presence, he exchanged friendly greetings with the Blessed One, and after the customary words of courtesy remained standing nearby. Standing thus at a little distance, the Blessed One addressed him as follows: “There are seats, Tapassī. Be seated, if you wish.” ..... I have heard, Venerable Sir, that the Samaṇa Gotama speaks thus: ‘To me alone should alms be given, not to others; to my disciples alone should alms be given, not to the disciples of others. Alms given to me alone is productive of much fruit, not so the alms given to others; alms given to my disciples alone is productive of much fruit, not so the alms given to the disciples of others,’ But, on the contrary, the Blessed One advises me to bestow alms on the naked ascetics also! Well, Venerable Sir, we shall know when that is suitable. For the third time, Venerable Sir, I take refuge in the Buddha, the Doctrine, and the Order. May the Blessed One receive me as a follower; as one who has taken refuge from this very day to life’s end.” Then the Blessed One discoursed to him a graduated sermon, that is to say, he spoke on the subjects of liberality, virtue, the heavens, on the evil consequences, the vanity and the depravity of sensual pleasures, and on the advantages of renunciation. When the Blessed One perceived that the mind of Upāli, the householder, was prepared, pliant, free from obstacles, elevated and lucid, then he revealed to him that exalted doctrine of the Buddhas, viz. Suffering, its Cause, its Ceasing and the Path. Just as a clean cloth, free from stain, would take the dye perfectly, even so, to Upāli, the householder, whilst seated in that place, there arose (in him) the spotless, stainless vision of Truth. He knew: Whatsoever has causally arisen must inevitably pass utterly away.’ Then Upāli, the householder, having thus, in the Dispensation of the Exalted One seen the Truth; attained to the Truth; comprehended the Truth, penetrated the Truth, overcome doubt; cast off uncertainty and gained full confidence without dependence on another, said to the Blessed One: “Well, Venerable Sir, we must be going now. We have much to do.” “You, householder, are aware of the hour.” Thereupon Upāli, the householder, delighted with the words of the Blessed One, having expressed his gratitude, rose from his seat, saluted the Blessed One respectfully, passed round him to the right, and proceeded to his residence. Reaching home, he summoned his gate-keeper: “From today, my good gate-keeper, to naked ascetics, male and female, my gates are shut; but wide open are they to Bhikkhus and Bhikkhunis, male and female lay disciples of the Blessed One. If any naked ascetic comes, you should say to him: ‘Halt, Venerable Sir do not enter. Henceforth Upāli, the householder, having become a disciple of the Samaṇa Gotama shuts the gate against the naked ascetics, male and female, but open are they to the Bhikkhus, the Bhikkhunis, and to the male and female lay disciples of the Blessed One. If, Venerable Sir, you are in need of alms, stand just here; they will bring it here to you.’” ”Very good, Venerable Sir,” said the gate-keeper, in response to Upāli, the householder. Now Dīgha Tapassī, the naked ascetic, heard that Upāli, the householder, had become a disciple of the Samaṇa Gotama. So he went to Nigaṇṭha Nātaputta and said: “I am given to understand Venerable Sir, that Upāli has become a disciple of the Samaṇa Gotama.” “It is absolutely impossible, Tapassī, it can never happen that Upāli, the householder, should become a disciple of the Samaṇa Gotama; but there is certainly a possibility of this-that the Samaṇa Gotama might become a disciple of Upāli, the householder!” A second and third time did Dīgha Tapassī, the naked ascetic, address Nātaputta thus: “I am given to understand Venerable Sir that Upāli has become a disciple of the Samaṇa Gotama.” “It is absolutely impossible, Tapassī, but the Samaṇa Gotama may have become a disciple of Upāli, the householder!“ “Yet, Venerable Sir, I am going to find out whether Upāli has become a disciple of the Samaṇa Gotama or not.” “Go, Tapassī, and find out whether Upāli has become a disciple of the Samaṇa Gotama or not.” Then Dīgha Tapassī proceeded to the residence of Upāli, and the door-keeper, seeing him coming in the distance, said, “Halt Venerable Sir, do not enter. Henceforth Upāli, the householder, having become a disciple of the Samaṇa Gotama shuts the gate against the naked ascetics, male and female, but open are they to the Bhikkhus, the Bhikkhunīs and to the male and female lay disciples of the Blessed One. If, Venerable Sir, you are in need of alms, stand just here; they will bring it here to you.” “I am not in need of alms, friend,” said he. Thereupon turning back, he went to Nigaṇṭha Nātaputta and said, “It is only too true Venerable Sir, that Upāli has become a disciple of the Samaṇa Gotama. I was not heeded by you, Venerable Sir, with regard to my disapproval of his going to refute the Samaṇa Gotama. Undoubtedly, he is enticed from you, Venerable Sir, by the alluring magic of the Samaṇa Gotama.” “It is absolutely impossible, Tapassī, but the Samaṇa Gotama may have become a disciple of Upāli, the householder!“ For a second and a third time did Dīgha Tapassī, the naked ascetic, address Nātaputta thus: “It is only too true, Venerable Sir, that Upāli has become a disciple of the Samaṇa Gotama. I was not heeded by you, Venerable Sir, with regard to my disapproval of his going to refute the Samaṇa Gotama. Undoubtedly he is enticed from you, Venerable Sir, by the alluring magic of the Samaṇa Gotama.” “It is absolutely impossible, Tapassī, but the Samaṇa Gotama may have become a disciple of Upāli, the householder! Nevertheless, Tapassī, I shall go and find out whether Upāli has become a disciple of the Samaṇa Gotama or not.” So Nigaṇṭha Nātaputta with a large company of naked ascetics proceeded to the residence of Upāli. Seeing him coming in the distance, the door-keeper said: “Halt, Venerable Sir, do not enter. If you are in need of alms, stand just here; they will bring it here to you.” “Well then, my good gate-keeper, go and inform Upāli that Venerable Sir Nigaṇṭha, the son of Nāta, with a large company of naked ascetics, is standing (in the porch) outside the gates and wishes to see him.” “Very good,” replied the gate-keeper, and going to Upāli, the householder, he informed him to that effect. “In that case, my good gate-keeper, prepare seats in the central vestibule.” “Very good, Venerable Sir,” he replied. Having prepared seats in the central vestibule, he went and informed Upāli, “The seats are arranged, Venerable Sir, in the central vestibule. Now (we can proceed), if you consider it is time for it.” Thereupon Upāli, the householder, went to the central vestibule, and sitting on the highest, finest, greatest, and most valuable seat, he said to the door-keeper: .... Then, Venerable Sir, that Brahmin, on a subsequent occasion, taking a couple of new cloths, went to Rattapāṇi, the son of the laundry-man, and said, ‘My good Rattapāni, I want this couple of new cloths dyed the kind of colour known as “Golden Pride”, to be pounded and turned repeatedly (in the dye) and smoothed back and front.’ Whereupon Rattapāṇi said to the Brahmin, ‘Certainly, Venerable Sir, this couple of new cloths of yours can be dyed, and can also be pounded and smoothed.’ In the same way, Venerable Sir, the doctrine of that exalted, fully enlightened Blessed One can delight the wise only, but not the foolish. It can he applied and investigated.” “The people, householder, together with the king, know that you, Upāli, the householder, are a disciple of Nigaṇṭha Nātaputta. But, as whose disciple shall we (now) regard you, householder?” Thereupon Upāli rose from his seat, covered one shoulder with his upper garment and raising joined hands in reverence in the direction of the Blessed One, said to Nigaṇṭha Nātaputta, “Well then Venerable Sir, hear whose disciple I am- Of him who is wise, free from ignorance, who has destroyed obstinacy, victor over conquerors, who is free from suffering, possesses a perfectly impartial mind, has developed conduct, possesses excellent wisdom, has passed beyond insecurity, is without stain, of that Blessed One am I a disciple. Of him who has no perplexities, is content, has rejected worldly pleasures, is sympathetic, has completed the duties of one who renounces the world, is born as man, bears his last body, the Man incomparable and without blemish, of that Blessed One am I a disciple. Of him who has no doubts, is skilful, disciplines others, is an excellent guide, unrivalled, whose nature is pure, who is free from uncertainty, an Enlightener, who has cut off pride and is heroic, of that Blessed One am I a disciple.

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In the book that we read, "the one" was not explained. the book was called "Great Disciples of the Buddha" by Nyanaponika Thera and Hellmuth Hecker. Definitely a book worth getting and reading. The following is a copy and paste directly from their book: "She put a number of questions to Sariputta. He answered all of them until she found nothing more to ask. Then Sariputta questioned her. Already the first question affected Bhadda profoundly, namely, "What is the One?" She remained silent, unable to discern what the Elder could have been inquiring about. Surely he did not mean "God," or "Brahman" or "the Infinite," she pondered. But what was it then? The answer should have been "nutriment" because all beings are sustained by food. Although she was unable to find an answer and thereby lost the debate, she knew that here was someone who had found what she had been looking; for during her pilgrimage of half a century. She chose Sariputta as her teacher, but he referred her to the Buddha. The Awakened One preached Dhamma to her at Mount Vulture Peak and concluded with the following verses: Though a thousand verses are made of meaningless lines, better the single meaningful line by hearing which one is at peace. - Dhp 101"

@@watsanfran 🙏I appreciate the detailed response. Namo budhay

The answer is written in 1st book of Khuddaka Nikaya, that is Khuddaka patha..!!

@@Bharatiya20249 ,I searched this ,but can u elaborate answer in your words too.

​@@achi9869what is the name of the story of that boy? tell me so I can find