sutta » an » an10 » Aṅguttara Nikāya 10.99

Upālisutta

With Upāli

Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca:
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him,

“icchāmahaṁ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.
“Sir, I wish to frequent remote lodgings in the wilderness and the forest.”

“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.
“Upāli, remote lodgings in the wilderness and the forest are challenging.

Dukkaraṁ pavivekaṁ durabhiramaṁ.
It’s hard to maintain seclusion and hard to find joy in it.

Ekatte haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno.
Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.

Yo kho, upāli, evaṁ vadeyya:
If someone should say this,

‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ:
‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that

‘saṁsīdissati vā uplavissati vā’ti.
they’ll sink down or float away.

Seyyathāpi, upāli, mahāudakarahado.
Suppose there was a large lake,

Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā.
and along comes a bull elephant with a height of seven or eight cubits.

Tassa evamassa:
He’d think,

‘yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ.
‘Why don’t I plunge into this lake and play around while washing my ears and back?

Kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti.
When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’

So taṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyya piṭṭhisandhovikampi khiḍḍaṁ kīḷeyya;
And that’s just what he does.

kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyya.

Taṁ kissa hetu?
Why is that?

Mahā, upāli, attabhāvo gambhīre gādhaṁ vindati.
Because his large life-form finds a footing in the depths.

Atha āgaccheyya saso vā biḷāro vā.
Then along comes a rabbit or a cat.

Tassa evamassa:
They’d think,

‘ko cāhaṁ, ko ca hatthināgo.
‘What difference is there between me and a bull elephant?

Yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ;
Why don’t I plunge into this lake and play around while washing my ears and back?

kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti.
When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’

So taṁ udakarahadaṁ sahasā appaṭisaṅkhā pakkhandeyya.
They jump into the lake rashly, without thinking.

Tassetaṁ pāṭikaṅkhaṁ:
You can expect that

‘saṁsīdissati vā uplavissati vā’ti.
they’ll sink down or float away.

Taṁ kissa hetu?
Why is that?

Paritto, upāli, attabhāvo gambhīre gādhaṁ na vindati.
Because their little life-form finds no footing in the depths.

Evamevaṁ kho, upāli, yo evaṁ vadeyya:
If someone should say this,

‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ:
‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that

‘saṁsīdissati vā uplavissati vā’ti.
they’ll sink down or float away.

Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati.
Suppose there was a little baby boy playing in his own urine and feces.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

nanvāyaṁ kevalā paripūrā bālakhiḍḍā”ti?
Isn’t that a totally foolish game?”

“Evaṁ, bhante”.
“Yes, sir.”

“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya
“After some time that boy grows up and his faculties mature.

yāni kānici kumārakānaṁ kīḷāpanakāni bhavanti, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, tehi kīḷati.
He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

nanvāyaṁ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti?
Aren’t such games better than what he did before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya
“After some time that boy grows up and his faculties mature further.

pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti
He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.

cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyehi saddehi …
Sounds known by the ear …

ghānaviññeyyehi gandhehi …
Smells known by the nose …

jivhāviññeyyehi rasehi …
Tastes known by the tongue …

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

nanvāyaṁ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti?
Aren’t such games better than what he did before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
“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.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He proclaims a teaching that is 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.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
They gain faith in the Realized One

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
and reflect,

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my 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.
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 evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

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.
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.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.
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.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
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.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
They refrain from injuring plants and seeds.

Ekabhattiko hoti rattūparato, virato vikālabhojanā.
They eat in one part of the day, abstaining from eating at night and food at the wrong time.

Naccagītavāditavisūkadassanā paṭivirato hoti,
They refrain from seeing shows of dancing, singing, and music .

mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup.

uccāsayanamahāsayanā paṭivirato hoti,
They refrain from high and luxurious beds.

jātarūparajatapaṭiggahaṇā paṭivirato hoti,
They refrain from receiving gold and currency,

āmakadhaññapaṭiggahaṇā paṭivirato hoti,
raw grains,

āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
raw meat,

itthikumārikapaṭiggahaṇā paṭivirato hoti,
women and girls,

dāsidāsapaṭiggahaṇā paṭivirato hoti,
male and female bondservants,

ajeḷakapaṭiggahaṇā paṭivirato hoti,
goats and sheep,

kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
chickens and pigs,

hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti,
elephants, cows, horses, and mares,

khettavatthupaṭiggahaṇā paṭivirato hoti,
and fields and land.

dūteyyapahiṇagamanānuyogā paṭivirato hoti,
They refrain from running errands and messages;

kayavikkayā paṭivirato hoti,
buying and selling;

tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
falsifying weights, metals, or measures;

ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
bribery, fraud, cheating, and duplicity;

chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
mutilation, murder, abduction, banditry, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
They’re content with robes to look after the body and almsfood to look after the belly.

Yena yeneva pakkamati samādāyeva pakkamati,
Wherever they go, they set out taking only these things.

seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti.
They’re like a bird: wherever it flies, wings are its only burden.

Evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati.
In the same way, a mendicant 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.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When they see a sight with their eyes, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.

Sotena saddaṁ sutvā …
When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

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.
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 iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
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.

So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and establish mindfulness in their presence.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.

Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
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.

Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
They give up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
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.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“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.

Puna caparaṁ, upāli, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“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.

Puna caparaṁ, upāli, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant 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.’

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“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.

Puna caparaṁ, upāli, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ …pe….
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …” …

Puna caparaṁ, upāli, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
“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 mendicant enters and remains in the dimension of infinite space.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“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.

Puna caparaṁ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe….
Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a mendicant enters and remains in the dimension of infinite consciousness. …” …

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe….
“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 ākiñcaññāyatanaṁ samatikkamma ‘santametaṁ paṇītametan’ti nevasaññānāsaññāyatanaṁ upasampajja viharati.
“Going totally beyond the dimension of nothingness, aware that ‘this is peaceful, this is sublime’, they enter and remain in the dimension of neither perception nor non-perception.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“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.

Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.
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.

Taṁ kiṁ maññasi, upāli,
What do you think, Upāli?

‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”

“Evaṁ, bhante”.
“Yes, sir.”

“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti.
“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.

Iṅgha tvaṁ, upāli, saṅghe viharāhi.
Come on, Upāli, stay with the Saṅgha.

Saṅghe te viharato phāsu bhavissatī”ti.
If you stay with the Saṅgha you’ll be comfortable.”

Navamaṁ.