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Today, we would like to focus on the Venerated Upali, who was one of the Buddha’s foremost disciples, renowned as the chief expert in the Vinaya (monastic discipline). Originally a barber from the Sakyan clan, he ordained alongside several Sakyan princes. Despite his humble background, the Buddha praised him for his integrity, humility, and deep mastery of both Dhamma and Vinaya. Upāli played a key role in establishing and preserving the monastic code, often addressing questions on ordination and disciplinary procedures, thereby safeguarding the ethical foundation of the early Saṅgha. Today, it’s an honor to present the Kāmabhogīsutta (AN 10.91), a Theravāda canonical discourse in which the Buddha teaches how a layperson may live amid sensual pleasures yet remain complete in the practice of the Dhamma. At the conclusion of the discourse, the Venerable Upāli, foremost in mastery of the monastic discipline, expresses his full agreement with the Blessed One’s words. Kāmabhogīsutta Pleasure Seekers “At one time, the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika: ‘These ten pleasure seekers are found in the world. What ten? First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, nor share it and make merit. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, but don’t share it and make merit. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, nor share it and make merit. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, infatuated, unattached, seeing the drawbacks, and understanding the escape. […]’”
