[99] Then the Venerable Upāli approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Upāli said to the Blessed One: "Venerable sir, I wish to resort to remote lodgings in forests and jungle thickets."
"Remote lodgings in forests and jungle thickets are hard to endure, Upāli; seclusion is hard to practise, and it is hard to find delight in solitude. The forests, I should think, carry off the mind of a bhikkhu who does not gain concentration (samādhi). Upāli, whoever should say, 'Though I do not gain concentration, I shall resort to remote lodgings in forests and jungle thickets' — of him this can be expected: he will sink or he will float away.
"Suppose, Upāli, there were a great lake of water, and a bull elephant seven cubits or seven and a half cubits tall should come along. It might occur to him: 'What if I were to plunge into this lake of water and play the game of washing my ears and play the game of washing my back, and having played the game of washing my ears and played the game of washing my back, having bathed and drunk, I were to come out again and go off wherever I wish?' Having plunged into that lake of water, he would play the game of washing his ears and play the game of washing his back; having played the game of washing his ears and played the game of washing his back, having bathed and drunk, he would come out again and go off wherever he wished. Why is that? Because, Upāli, his body is great: it finds a footing in the deep. Then a hare or a cat might come along. It might occur to it: 'Who am I, and who is a bull elephant? What if I too were to plunge into this lake of water and play the game of washing my ears and play the game of washing my back, and having played the game of washing my ears and played the game of washing my back, having bathed and drunk, I were to come out again and go off wherever I wish?' Rashly, without reflection, it would plunge into that lake of water, and of it this can be expected: it will sink or it will float away. Why is that? Because, Upāli, its body is small: it finds no footing in the deep. In just the same way, Upāli, whoever should say, 'Though I do not gain concentration, I shall resort to remote lodgings in forests and jungle thickets' — of him this can be expected: he will sink or he will float away.
"Suppose, Upāli, a young infant boy, feeble, lying on his back, plays with his own urine and excrement. What do you think, Upāli — is this not an entirely complete childish game?" "It is, venerable sir." "Then, Upāli, at a later time, that same boy, in consequence of growth, in consequence of the maturing of his faculties, plays with those playthings that belong to little boys — namely, toy ploughs, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows. What do you think, Upāli — is this play not more excellent and more sublime than the former play?" "It is, venerable sir."
"Then, Upāli, at a later time, that same boy, in consequence of growth, in consequence of the maturing of his faculties, furnished and endowed with the five cords of sensual pleasure, amuses himself with forms cognizable by the eye — wished for, desirable, agreeable, endearing, connected with sensuality, provocative of lust; with sounds cognizable by the ear …; with odours cognizable by the nose …; with tastes cognizable by the tongue …; with tangibles cognizable by the body — wished for, desirable, agreeable, endearing, connected with sensuality, provocative of lust. What do you think, Upāli — is this play not more excellent and more sublime than the former kinds of play?" "It is, venerable sir."
"Here, Upāli, a Tathāgata arises in the world — an Arahant, a Perfectly Self-Enlightened One, perfect in true knowledge (vijjā) and conduct, a Fortunate One, a knower of the world, an unsurpassed trainer of persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One. Having realized it for himself with direct knowledge, he makes it known to this world with its devas, Māra, and Brahmā, to this generation with its ascetics and brahmins, its devas and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he reveals the holy life that is utterly complete and pure.
"A householder, or a householder's son, or one born in some family or other, hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Endowed with that faith he has gained, he reflects thus: 'The household life is crowded, a path of dust; the going forth is like the open air. It is not easy, while dwelling in a house, to lead the holy life utterly complete, utterly pure, like a polished conch shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?' At a later time, abandoning a small mass of wealth or a great mass of wealth, abandoning a small circle of relatives or a great circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
"Having thus gone forth, possessed of the training and way of life of the bhikkhus: abandoning the destruction of life, he abstains from the destruction of life; with rod laid aside, with weapon laid aside, conscientious and merciful, he dwells compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with himself become pure, not by theft. Abandoning unchastity, he lives the holy life, living apart, abstaining from sexual intercourse, the practice of villagers. Abandoning false speech, he abstains from false speech; he is a speaker of truth, an adherent of truth, trustworthy, reliable, no deceiver of the world. Abandoning divisive speech, he abstains from divisive speech: having heard something here, he does not repeat it elsewhere to divide these people; or having heard something elsewhere, he does not repeat it to these people to divide those. Thus he is a reuniter of the divided, a promoter of the united, delighting in concord, rejoicing in concord, taking pleasure in concord, a speaker of words that create concord. Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle to the ear, affectionate, going to the heart, urbane, dear to the many, agreeable to the many. Abandoning frivolous talk, he abstains from frivolous talk; he speaks at the right time, speaks what is fact, speaks what is beneficial, speaks on the Dhamma, speaks on the discipline; at the right time he speaks words worth treasuring, with reasons, measured, connected with the goal.
"He abstains from injuring seeds and plants. He eats once a day, refraining at night, abstaining from eating at an improper time. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from wearing garlands, scents, and unguents, and from occasions for adornment and embellishment. He abstains from high and large beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting female and male slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and swine. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from going on errands and running messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from bribery, deception, and fraud. He abstains from maiming, killing, binding, brigandage, plunder, and violence.
"He is content with robes to protect his body and almsfood to sustain his belly; wherever he goes, he sets out taking only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, even so a bhikkhu is content with robes to protect his body and almsfood to sustain his belly; wherever he goes, he sets out taking only these with him. Possessed of this noble aggregate of virtue, he experiences within himself the happiness of blamelessness.
"Having seen a form with the eye, he does not grasp at its signs, nor does he grasp at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and grief might flow in upon him, he practises for its restraint; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelt an odour with the nose … Having tasted a flavour with the tongue … Having touched a tangible with the body … Having cognized a mental phenomenon with the mind, he does not grasp at its signs, nor does he grasp at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and grief might flow in upon him, he practises for its restraint; he guards the mind faculty, he undertakes the restraint of the mind faculty. Possessed of this noble restraint of the faculties, he experiences within himself an unsullied happiness.
"He acts with clear comprehension (sampajañña) when going forward and returning; he acts with clear comprehension when looking ahead and looking aside; he acts with clear comprehension when bending and stretching his limbs; he acts with clear comprehension when carrying the outer robe, bowl, and robes; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
"Possessed of this noble aggregate of virtue, and possessed of this noble restraint of the faculties, and possessed of this noble mindfulness (sati) and clear comprehension, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a gorge, a hillside cave, a charnel ground, a jungle thicket, the open air, a heap of straw. Gone to the forest, or gone to the root of a tree, or gone to an empty hut, he sits down folding his legs crosswise, holding his body erect, and setting up mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind (citta) from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly stilled; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, without perplexity regarding wholesome states; he purifies his mind from doubt.
"Having abandoned these five hindrances (nīvaraṇa), corruptions of the mind that weaken wisdom, then, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture (pīti) and happiness born of seclusion. What do you think, Upāli — is this dwelling not more excellent and more sublime than the former dwellings?" "It is, venerable sir." "Seeing this dhamma too in themselves, Upāli, my disciples resort to remote lodgings in forests and jungle thickets; but they do not yet dwell having attained their own goal.
"Further, Upāli, with the stilling of thought and examination, a bhikkhu … enters and dwells in the second jhāna. What do you think, Upāli — is this dwelling not more excellent and more sublime than the former dwellings?" "It is, venerable sir." "Seeing this dhamma too in themselves, Upāli, my disciples resort to remote lodgings in forests and jungle thickets; but they do not yet dwell having attained their own goal.
"Further, Upāli, with the fading away of rapture, a bhikkhu … enters and dwells in the third jhāna. What do you think, Upāli — is this dwelling not more excellent and more sublime than the former dwellings?" "It is, venerable sir." "Seeing this dhamma too in themselves, Upāli, my disciples resort to remote lodgings in forests and jungle thickets; but they do not yet dwell having attained their own goal.
"Further, Upāli, with the abandoning of pleasure, a bhikkhu … enters and dwells in the fourth jhāna. What do you think, Upāli — is this dwelling not more excellent and more sublime than the former dwellings?" "It is, venerable sir." "Seeing this dhamma too in themselves, my disciples resort to remote lodgings in forests and jungle thickets; but they do not yet dwell having attained their own goal.
"Further, Upāli, with the complete transcending of perceptions of form, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [aware that] 'space is infinite,' a bhikkhu enters and dwells in the Sphere of Infinity of Space. What do you think, Upāli — is this dwelling not more excellent and more sublime than the former dwellings?" "It is, venerable sir." "Seeing this dhamma too in themselves, Upāli, my disciples resort to remote lodgings in forests and jungle thickets; but they do not yet dwell having attained their own goal.
"Further, Upāli, completely transcending the Sphere of Infinity of Space, [aware that] 'consciousness is infinite,' a bhikkhu enters and dwells in the Sphere of Infinity of Consciousness … Completely transcending the Sphere of Infinity of Consciousness, [aware that] 'there is nothing,' he enters and dwells in the Sphere of Nothingness … Completely transcending the Sphere of Nothingness, [aware that] 'this is peaceful, this is sublime,' he enters and dwells in the Sphere of Neither Perception Nor Non-Perception. What do you think, Upāli — is this dwelling not more excellent and more sublime than the former dwellings?" "It is, venerable sir." "Seeing this dhamma too in themselves, Upāli, my disciples resort to remote lodgings in forests and jungle thickets; but they do not yet dwell having attained their own goal.
"Further, Upāli, completely transcending the Sphere of Neither Perception Nor Non-Perception, a bhikkhu enters and dwells in the cessation of perception and feeling (saññāvedayitanirodha); and, having seen with wisdom, his taints (āsava) are utterly destroyed. What do you think, Upāli — is this dwelling not more excellent and more sublime than the former dwellings?" "It is, venerable sir." "Seeing this dhamma too in themselves, Upāli, my disciples resort to remote lodgings in forests and jungle thickets; and they dwell having attained their own goal. Come now, Upāli, dwell in the Saṅgha; dwelling in the Saṅgha, you will be at ease."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.