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Numbered Discourses 10.99 – Aṅguttara Nikāya 10.99
10. With Upāli – 10. Upālivagga
AN 10.99 With Upāli – Upālisutta
1.1
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him,
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca:
1.2
“Sir, I wish to frequent remote lodgings in the wilderness and the forest.”
“icchāmahaṁ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.
2.1
“Upāli, remote lodgings in the wilderness and the forest are challenging.
“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.
2.2
It’s hard to maintain seclusion and hard to find joy in it.
Dukkaraṁ pavivekaṁ durabhiramaṁ.
2.3
Staying alone, the forests seem to rob the mind of a bhikkhu who isn’t immersed in samādhi.
Ekatte haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.
2.4
If someone should say this,
Yo kho, upāli, evaṁ vadeyya:
2.5
‘Though I don’t have samādhi, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ:
2.6
they’ll sink down or float away.
‘saṁsīdissati vā uplavissati vā’ti.
3.1
Suppose there was a large lake,
Seyyathāpi, upāli, mahāudakarahado.
3.2
and along comes a bull elephant with a height of seven or eight cubits.
Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā.
3.3
He’d think,
Tassa evamassa:
3.4
‘Why don’t I plunge into this lake and play around while washing my ears and back?
‘yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ.
3.5
When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’
Kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti.
3.6
And that’s just what he does.
So taṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyya piṭṭhisandhovikampi khiḍḍaṁ kīḷeyya;
3.7
kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyya.
3.8
Why is that?
Taṁ kissa hetu?
3.9
Because his large life-form finds a footing in the depths.
Mahā, upāli, attabhāvo gambhīre gādhaṁ vindati.
4.1
Then along comes a rabbit or a cat.
Atha āgaccheyya saso vā biḷāro vā.
4.2
They’d think,
Tassa evamassa:
4.3
‘What difference is there between me and a bull elephant?
‘ko cāhaṁ, ko ca hatthināgo.
4.4
Why don’t I plunge into this lake and play around while washing my ears and back?
Yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ;
4.5
When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’
kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti.
4.6
They jump into the lake rashly, without thinking.
So taṁ udakarahadaṁ sahasā appaṭisaṅkhā pakkhandeyya.
4.7
You can expect that
Tassetaṁ pāṭikaṅkhaṁ:
4.8
they’ll sink down or float away.
‘saṁsīdissati vā uplavissati vā’ti.
4.9
Why is that?
Taṁ kissa hetu?
4.10
Because their little life-form finds no footing in the depths.
Paritto, upāli, attabhāvo gambhīre gādhaṁ na vindati.
4.11
If someone should say this,
Evamevaṁ kho, upāli, yo evaṁ vadeyya:
4.12
‘Though I don’t have samādhi, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ:
4.13
they’ll sink down or float away.
‘saṁsīdissati vā uplavissati vā’ti.
5.1
Suppose there was a little baby boy playing in his own urine and feces.
Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati.
5.2
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
5.3
Isn’t that a totally foolish game?”
nanvāyaṁ kevalā paripūrā bālakhiḍḍā”ti?
5.4
“Yes, sir.”
“Evaṁ, bhante”.
6.1
“After some time that boy grows up and his faculties mature.
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya
6.2
He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
yāni kānici kumārakānaṁ kīḷāpanakāni bhavanti, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, tehi kīḷati.
6.3
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
6.4
Aren’t such games better than what he did before?”
nanvāyaṁ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti?
6.5
“Yes, sir.”
“Evaṁ, bhante”.
7.1
“After some time that boy grows up and his faculties mature further.
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya
7.2
He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti
7.3
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
7.4
Sounds known by the ear …
sotaviññeyyehi saddehi …
7.5
Smells known by the nose …
ghānaviññeyyehi gandhehi …
7.6
Tastes known by the tongue …
jivhāviññeyyehi rasehi …
7.7
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
7.8
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
7.9
Aren’t such games better than what he did before?”
nanvāyaṁ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti?
7.10
“Yes, sir.”
“Evaṁ, bhante”.
8.1
“But then a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
“Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
8.2
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
8.3
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
9.1
A householder hears that teaching, or a householder’s child, or someone reborn in some good family.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
9.2
They gain faith in the Realized One,
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
9.3
and reflect,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
9.4
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
9.5
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
9.6
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
10.1
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
11.1
Once they’ve gone forth, they take up the training and livelihood of the bhikkhū. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
12.1
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.
13.1
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
14.1
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
15.1
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṁ vācaṁ bhāsitā hoti.
16.1
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.
17.1
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
18.1
They avoid injuring plants and seeds.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
18.2
They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Ekabhattiko hoti rattūparato, virato vikālabhojanā.
18.3
They avoid dancing, singing, music, and seeing shows.
Naccagītavāditavisūkadassanā paṭivirato hoti,
18.4
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
18.5
They avoid high and luxurious beds.
uccāsayanamahāsayanā paṭivirato hoti,
18.6
They avoid receiving gold and money,
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
18.7
raw grains,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
18.8
raw meat,
āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
18.9
women and girls,
itthikumārikapaṭiggahaṇā paṭivirato hoti,
18.10
male and female bondservants,
dāsidāsapaṭiggahaṇā paṭivirato hoti,
18.11
goats and sheep,
ajeḷakapaṭiggahaṇā paṭivirato hoti,
18.12
chickens and pigs,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
18.13
elephants, cows, horses, and mares,
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti,
18.14
and fields and land.
khettavatthupaṭiggahaṇā paṭivirato hoti,
18.15
They avoid running errands and messages;
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
18.16
buying and selling;
kayavikkayā paṭivirato hoti,
18.17
falsifying weights, metals, or measures;
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
18.18
bribery, fraud, cheating, and duplicity;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
18.19
mutilation, murder, abduction, banditry, plunder, and violence.
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
19.1
They’re content with robes to look after the body and almsfood to look after the belly.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
19.2
Wherever they go, they set out taking only these things.
Yena yeneva pakkamati samādāyeva pakkamati,
19.3
They’re like a bird: wherever it flies, wings are its only burden.
seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti.
19.4
In the same way, a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
Evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati.
19.5
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
20.1
When they see a sight with their eyes, they don’t get caught up in the features and details.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
20.2
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
20.3
When they hear a sound with their ears …
Sotena saddaṁ sutvā …
20.4
When they smell an odor with their nose …
ghānena gandhaṁ ghāyitvā …
20.5
When they taste a flavor with their tongue …
jivhāya rasaṁ sāyitvā …
20.6
When they feel a touch with their body …
kāyena phoṭṭhabbaṁ phusitvā …
20.7
When they know a thought with their mind, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
20.8
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
20.9
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
21.1
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
22.1
When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness,
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
22.2
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
22.3
Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establish mindfulness right there.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
23.1
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
23.2
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.
23.3
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
23.4
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.
23.5
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
24.1
They give up these five hindrances, corruptions of the heart that weaken wisdom.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
24.2
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
24.3
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
24.4
Isn’t this state better than what they had before?”
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
24.5
“Yes, sir.”
“Evaṁ, bhante”.
25.1
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
26.1
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Puna caparaṁ, upāli, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
26.2
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
26.3
Isn’t this state better than what they had before?”
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
26.4
“Yes, sir.”
“Evaṁ, bhante”.
27.1
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
28.1
Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Puna caparaṁ, upāli, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
28.2
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
28.3
Isn’t this state better than what they had before?”
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
28.4
“Yes, sir.”
“Evaṁ, bhante”.
29.1
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
30.1
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …” …
Puna caparaṁ, upāli, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ …pe….
31.1
“Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a bhikkhu enters and remains in the dimension of infinite space.
Puna caparaṁ, upāli, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
31.2
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
31.3
Isn’t this state better than what they had before?”
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
31.4
“Yes, sir.”
“Evaṁ, bhante”.
32.1
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
33.1
Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a bhikkhu enters and remains in the dimension of infinite consciousness. …” …
Puna caparaṁ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe….
34.1
“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe….
35.1
“Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Sabbaso ākiñcaññāyatanaṁ samatikkamma ‘santametaṁ paṇītametan’ti nevasaññānāsaññāyatanaṁ upasampajja viharati.
35.2
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
35.3
Isn’t this state better than what they had before?”
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
35.4
“Yes, sir.”
“Evaṁ, bhante”.
36.1
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
37.1
Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.
37.2
What do you think, Upāli?
Taṁ kiṁ maññasi, upāli,
37.3
Isn’t this state better than what they had before?”
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
37.4
“Yes, sir.”
“Evaṁ, bhante”.
38.1
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal.
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti.
38.2
Come on, Upāli, stay with the Saṅgha.
Iṅgha tvaṁ, upāli, saṅghe viharāhi.
38.3
If you stay with the Saṅgha you’ll be comfortable.”
Saṅghe te viharato phāsu bhavissatī”ti.
38.4
Navamaṁ.