AN9.41 — Tapussa Sutta
At one time, the Blessed One was dwelling among the Mallas, in a town of the Mallas called Uruvelakappa. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelakappa for alms. After wandering for alms in Uruvelakappa and after the meal, on his return from the alms round, he addressed the Venerable Ananda: Ananda, stay here until I enter the great forest for the day's abiding. Yes, lord, Venerable Ananda replied. Then the Blessed One entered the great forest and sat down at the foot of a certain tree for the day's abiding.
Then the householder Tapussa approached Venerable Ananda; having approached, he paid homage to Venerable Ananda and sat down to one side. While sitting to one side, the householder Tapussa said to Venerable Ananda: We, venerable Ananda, are householders who indulge in sensual pleasures, delight in sensual pleasures, enjoy sensual pleasures, and rejoice in sensual pleasures.
For us, it seems like a downfall, the thought of renunciation. We have heard, venerable sir, that in this Dhamma and Discipline, young disciples minds leap up, become confident, steady, and liberated in renunciation. It seems, venerable sir, that there is a great distinction among disciples in this Dhamma and Discipline regarding renunciation.
There is a matter to be brought up with the Blessed One. Let us go to the Blessed One and, after paying homage to him, we will present this matter. As the Blessed One explains to us, so shall we remember it. Yes, venerable sir, the householder Tapussa replied.
Then Venerable Ananda, together with the householder Tapussa, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While sitting to one side, Venerable Ananda said to the Blessed One: This householder Tapussa says: We are householders who indulge in sensual pleasures... It seems like a downfall, the thought of renunciation. We have heard that in this Dhamma and Discipline, young disciples minds leap up... regarding renunciation.
It is so, Ananda, it is so. Even before my Enlightenment, when I was still an unenlightened Bodhisatta, I thought: Renunciation is good, solitude is good. But my mind did not leap up at renunciation, did not become confident, steady, or liberated, although I saw it as peaceful. I thought: What is the cause and condition why my mind does not leap up at renunciation? It occurred to me: I have not seen the danger in sensual pleasures and have not cultivated it; I have not realized the benefit of renunciation and have not cultivated it. That's why my mind does not leap up at renunciation.
It occurred to me: If I saw the danger in sensual pleasures and cultivated it, and if I realized the benefit of renunciation and cultivated it, there is a possibility that my mind would leap up at renunciation. Later, having seen the danger in sensual pleasures and cultivated it, and having realized the benefit of renunciation and cultivated it, my mind leaped up at renunciation, became confident, steady, and liberated, seeing it as peaceful. Then, secluded from sensual pleasures... I entered and dwelled in the first jhāna...
While I was dwelling in this way, perceptions and attentions accompanied by sensual pleasures beset me. It was an affliction for me... Just as pain would arise for a happy person leading to affliction, so too perceptions and attentions accompanied by sensual pleasures beset me. It occurred to me: What if I were to dwell without thought and examination... and enter and dwell in the second jhāna? But my mind did not leap up at the absence of thought and examination, did not become confident, steady, or liberated, seeing it as peaceful.
At that time, Ananda, it occurred to me: What is the reason, what is the condition, that my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace? It occurred to me, Ananda, that I have not seen the danger in thoughts, and that has not been much practiced by me; the benefit in non-thought has not been realized by me, and that has not been cultivated by me.
Therefore, my mind does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace. It occurred to me, Ananda, that If I were to see the danger in thoughts and cultivate that more, and having realized the benefit in non-thought, were to cultivate that, there is a possibility that my mind would leap towards, become serene, become settled, become liberated in seeing this peace.
So, Ananda, after some time, having seen the danger in thoughts and having cultivated that more, and having realized the benefit in non-thought, I cultivated that. My mind, Ananda, leapt towards, became serene, became settled, became liberated in seeing this peace.
Thus, Ananda, with the subsiding of thought and examination, I entered and dwelled in the second jhana. While dwelling in this state, Ananda, thoughts accompanied by perception and attention arise in me.
This causes me discomfort. Just as, Ananda, discomfort would arise for a happy person; similarly, thoughts accompanied by perception and attention arise in me.
This causes me discomfort. It occurred to me, Ananda, What if I were to dwell detached from pleasure, with equanimity, mindful and fully aware, experiencing bodily happiness as the noble ones describe: equanimous, mindful, dwelling happily: entering and dwelling in the third jhana?
My mind, Ananda, in the absence of rapture, does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace. It occurred to me, Ananda, What is the reason, what is the condition, that my mind in the absence of rapture does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?
It occurred to me, Ananda, that I have not seen the danger in pleasure, and that has not been much practiced by me; the benefit in the absence of rapture has not been realized by me, and that has not been cultivated by me. Therefore, my mind in the absence of rapture does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.
It occurred to me, Ananda, that If I were to see the danger in pleasure and cultivate that more, and having realized the benefit in the absence of rapture, were to cultivate that, there is a possibility that my mind in the absence of rapture would leap towards, become serene, become settled, become liberated in seeing this peace. So, Ananda, after some time, having seen the danger in pleasure and having cultivated that more, and having realized the benefit in the absence of rapture, I cultivated that.
My mind, Ananda, in the absence of rapture, leapt towards, became serene, became settled, became liberated in seeing this peace. Thus, Ananda, detached from pleasure, with the fading of joy, I entered and dwelled in the third jhana. While dwelling in this state, Ananda, perceptions and attentions accompanied by pleasure arise in me. This causes me discomfort. Just as, Ananda, discomfort would arise for a happy person; similarly, perceptions and attentions accompanied by pleasure arise in me. This causes me discomfort.
It occurred to me, Ananda, What if I were to abandon both pleasure and pain, and the previous joy and grief, enter and dwell in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity? My mind, Ananda, in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.
It occurred to me, Ananda, What is the reason, what is the condition, that my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace?
It occurred to me, Ananda, that I have not seen the danger in the happiness of equanimity, and that has not been much practiced by me; the benefit in neither-painful-nor-pleasant has not been realized by me, and that has not been cultivated by me. Therefore, my mind in neither-painful-nor-pleasant does not leap towards, does not become serene, does not become settled, does not become liberated in seeing this peace.
It occurred to me, Ananda, that If I were to see the danger in the happiness of equanimity and cultivate that more, and having realized the benefit in neither-painful-nor-pleasant, were to cultivate that, there is a possibility that my mind in neither-painful-nor-pleasant would leap towards, become serene, become settled, become liberated in seeing this peace. So, Ananda, after some time, having seen the danger in the happiness of equanimity and having cultivated that more, and having realized the benefit in neither-painful-nor-pleasant, I cultivated that.
Having attained the benefit of neither-painful-nor-pleasant feeling, I pursued it. My mind, Ānanda, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having abandoned pleasure... I dwell in the fourth jhāna. While dwelling in this state, equanimous perception and attention arise in me, causing me discomfort. Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, equanimous perception and attention arise in me, causing me discomfort.
It occurred to me, Ānanda: What if I were to completely transcend perceptions of form, overcome resistance perceptions, and not pay attention to perceptions of diversity, and dwell in the base of infinite space? In the base of infinite space, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state.
It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite space? It occurred to me, Ānanda: The danger in forms was not seen by me, nor was it frequently practiced, and the benefit in the base of infinite space was not attained, nor was it pursued by me.
Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite space. It occurred to me, Ānanda: If I were to see the danger in forms and practice it frequently, and attain and pursue the benefit in the base of infinite space, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in observing this peaceful state. Thus, Ānanda, after some time, having seen the danger in forms and practiced it frequently, I attained and pursued the benefit in the base of infinite space.
My mind, Ānanda, in the base of infinite space, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having completely transcended perceptions of form, overcome resistance perceptions, and not paying attention to perceptions of diversity, I dwell in the base of infinite space. While dwelling in this state, perceptions and attention accompanied by form arise in me, causing me discomfort.
Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by form arise in me, causing me discomfort. It occurred to me, Ānanda: What if I were to completely transcend the base of infinite space and dwell in the base of infinite consciousness? In the base of infinite consciousness, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state.
It occurred to me, Ānanda: What is the reason, what is the condition, why my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite consciousness? It occurred to me, Ānanda: The danger in the base of infinite space was not seen by me, nor was it frequently practiced, and the benefit in the base of infinite consciousness was not attained, nor was it pursued by me.
Therefore, my mind does not incline, settle, become concentrated, nor is it liberated in observing this peaceful state in the base of infinite consciousness. It occurred to me, Ānanda: If I were to see the danger in the base of infinite space and practice it frequently, and attain and pursue the benefit in the base of infinite consciousness, there is a possibility that my mind would incline, settle, become concentrated, and be liberated in observing this peaceful state.
Thus, Ānanda, after some time, having seen the danger in the base of infinite space and practiced it frequently, I attained and pursued the benefit in the base of infinite consciousness. My mind, Ānanda, in the base of infinite consciousness, inclines, settles, becomes concentrated, and is liberated in observing this peaceful state. Thus, Ānanda, having completely transcended the base of infinite space, I dwell in the base of infinite consciousness. While dwelling in this state, perceptions and attention accompanied by the base of infinite space arise in me, causing me discomfort.
Just as, Ānanda, a person in pleasure might experience pain only to the extent of discomfort; similarly, perceptions and attention accompanied by the base of infinite space arise in me, causing me discomfort. It occurred to me, Ānanda: What if I were to completely transcend the base of infinite consciousness and dwell in the base of nothingness?
I would dwell having surpassed it, Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful?
Ananda, it occurred to me, the danger in the base of consciousness was not seen by me, and it was not much practiced by me, the benefit in the base of nothingness was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of nothingness, seeing it as peaceful.
Ananda, it occurred to me, If I were to see the danger in the base of consciousness and practice it frequently, and if I were to attain the benefit in the base of nothingness and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the base of nothingness, seeing it as peaceful.
So, Ananda, after some time, having seen the danger in the base of consciousness and practiced it frequently, having attained the benefit in the base of nothingness and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the base of nothingness, seeing it as peaceful. Thus, Ananda, having completely surpassed the base of consciousness, I dwell in the base of nothingness. Ananda, while dwelling in this way, perceptions and attentions accompanied by the base of consciousness assail me. There is discomfort for me.
Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the base of consciousness assail me. There is discomfort for me. Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the base of nothingness, entering the base of neither-perception-nor-non-perception. Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful?
Ananda, it occurred to me, The danger in the base of nothingness was not seen by me, and it was not much practiced by me, the benefit in the base of neither-perception-nor-non-perception was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Ananda, it occurred to me, If I were to see the danger in the base of nothingness and practice it frequently, and if I were to attain the benefit in the base of neither-perception-nor-non-perception and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful.
So, Ananda, after some time, having seen the danger in the base of nothingness and practiced it frequently, having attained the benefit in the base of neither-perception-nor-non-perception and cultivated it, my mind leaps towards, gets settled in, gets attached to, gets liberated in the base of neither-perception-nor-non-perception, seeing it as peaceful. Thus, Ananda, having completely surpassed the base of nothingness, I dwell in the base of neither-perception-nor-non-perception.
Ananda, while dwelling in this way, perceptions and attentions accompanied by the base of nothingness assail me. There is discomfort for me. Just as, Ananda, discomfort would arise for a happy person only to the extent of discomfort; similarly, perceptions and attentions accompanied by the base of nothingness assail me. There is discomfort for me. Ananda, it occurred to me, Perhaps I should dwell having completely surpassed the base of neither-perception-nor-non-perception, entering the cessation of perception and feeling.
Ananda, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful. Ananda, it occurred to me, What is the reason, what is the condition, why my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful?
Ananda, it occurred to me, The danger in the base of neither-perception-nor-non-perception was not seen by me, and it was not much practiced by me, the benefit in the cessation of perception and feeling was not attained, and it was not cultivated by me. Therefore, my mind does not leap towards, does not get settled in, does not get attached to, does not get liberated in the cessation of perception and feeling, seeing it as peaceful.
Ananda, it occurred to me, If I were to see the danger in the base of neither-perception-nor-non-perception and practice it frequently, and if I were to attain the benefit in the cessation of perception and feeling and cultivate it, there is a possibility that my mind would leap towards, get settled in, get attached to, get liberated in the cessation of perception and feeling, seeing it as peaceful.
Seeing the danger in the base of neither-perception-nor-non-perception, I often practiced it, having attained the benefit in the cessation of perception and feeling, I pursued it. Indeed, there is a place where my mind, in the cessation of perception and feeling, would leap, settle down, become tranquil, and be liberated, seeing this as peace.
Thus, Ananda, at a later time, seeing the danger in the base of neither-perception-nor-non-perception, I made it much of my practice, having attained the benefit in the cessation of perception and feeling, I pursued it. For me, Ananda, in the cessation of perception and feeling, my mind leaps, settles down, becomes tranquil, and is liberated, seeing this as peace.
Thus, Ananda, having completely transcended the base of neither-perception-nor-non-perception, I dwell having attained the cessation of perception and feeling, and through wisdom, my defilements came to an end. As long as I, Ananda, had not attained and emerged from these nine progressive abidings in order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people.
But when I, Ananda, had attained and emerged from these nine progressive abidings in order and reverse order, then I, Ananda, in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people, claimed to have awakened to the unsurpassed perfect enlightenment. And knowing and vision arose in me: Unshakeable is my liberation of mind, this is my last birth, now there is no more rebirth.