AN10.99 — Upāli Sutta
Then the venerable Upāli approached the Blessed One; having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one side, the venerable Upāli said to the Blessed One:
I wish, venerable sir, to live in remote forest and woodland lodgings.
It is difficult, Upāli, to maintain remote forest and woodland lodgings. Solitude is hard to achieve and not delightful. I think the forests carry away the mind of a disciple who does not attain concentration. If someone were to say: Without attaining concentration, I will maintain remote forest and woodland lodgings, it should be expected that he will either sink or drift away.
Just as, Upāli, a great lake. Then a royal bull elephant with seven or eight factors might come. He might think: Let me plunge into this lake, play a game with my trunk, play a game with my back. Having played a game with my trunk, played a game with my back, having bathed and drunk, I will leave as I wish. He would plunge into the lake, play a game with his trunk, play a game with his back; having played a game with his trunk, played a game with his back, having bathed and drunk, he would leave as he wished. Why is that? Because, Upāli, a great being finds a firm footing in the deep.
Then a hare or a cat might come. He might think: Who am I, and who is a royal bull elephant? Let me plunge into this lake, play a game with my trunk, play a game with my back; having played a game with my trunk, played a game with my back, having bathed and drunk, I will leave as I wish. He would suddenly, without consideration, jump in. It should be expected that he will either sink or drift away.
Why is that? Because, Upāli, a small being does not find a firm footing in the deep.
In the same way, Upāli, if someone were to say: Without attaining concentration, I will maintain remote forest and woodland lodgings, it should be expected that he will either sink or drift away. Just as, Upāli, a young boy, weak, lying on his back, plays with his own urine and feces.
What do you think, Upāli, isn't that just mere child's play? Yes, venerable sir. That boy, Upāli, in time, having grown, having matured, would engage in games suitable for young boys, such as toy plows, tip-cat, hoop, pinwheel, toy windmill, toy cart, toy bow.
What do you think, Upāli, isn't this play more excellent and refined than the former? Yes, venerable sir. That boy, Upāli, in time, having grown, having matured, would enjoy himself provided and endowed with the five cords of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable and likable, connected with sensual desire, and provocative of lust.
Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desired, agreeable and likable, connected with sensual desire, and provocative of lust.
What do you think, Upāli, isn't this play more excellent and refined than the former ones? Yes, venerable sir. Here, Upāli, the Tathāgata appears in the world, accomplished, fully enlightened, perfect in true knowing and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.
He declares this world with its gods, Māras, and Brahmās, this generation with its recluses and brahmins, its princes and people, which he has himself realized with direct knowing. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.
A householder or householder's son or one born in some other clan hears that Dhamma. Having heard that Dhamma, he acquires faith in the Tathāgata. Possessing that faith, he considers thus: Household life is crowded and noisy, and there is not much opportunity for retreat. What if I were to cut off my hair and beard, put on the yellow robe, and go forth from the household life?
He thinks: The disciple's life is secluded and peaceful, with a small number of people, and there is ample opportunity for retreat. He thinks: I will be free from the troubles of the world, I will be free from the troubles of the household life.
He thinks: I will be able to cultivate my mind, I will be able to develop wisdom. I will be able to attain the goal of the disciple's life. He thinks: I will be able to live in remote forest and tree-root dwellings, yet I will not dwell having attained my goal.
Furthermore, Upāli, a disciple, with the stilling of applied and sustained thought, enters and dwells in the second jhāna. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, with the fading away of rapture... enters and dwells in the third jhāna.
What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, with the abandoning of pleasure... enters and dwells in the fourth jhāna….
Furthermore, Upāli, a disciple, having completely surpassed the perception of form, with the disappearance of the perception of resistance, not paying attention to the perception of diversity, thinking Infinite space, enters and dwells in the realm of infinite space.
What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, having completely surpassed the realm of infinite space, thinking Infinite consciousness, enters and dwells in the realm of infinite consciousness….
Having completely surpassed the realm of infinite consciousness, thinking There is nothing, enters and dwells in the realm of nothingness….
Having completely surpassed the realm of nothingness, This is peaceful, this is sublime, that is, the realm of neither-perception-nor-non-perception, enters and dwells.
What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, and they do dwell having attained their goal. Now, Upāli, dwell in the Sangha. It will be for your comfort in the Sangha.