10.
The Discourse on Tapussa
41.
On one occasion the Blessed One was dwelling among the Mallas, where there was a market town of the Mallas named Uruvelakappa.
Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Uruvelakappa for almsfood.
Having walked for almsfood in Uruvelakappa, after the meal, having returned from his alms round, he addressed the Venerable Ānanda -
"Stay right here for now, Ānanda, while I plunge into the Great Wood for the day's abiding."
"Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.
Then the Blessed One, having plunged into the Great Wood, sat down for the day's abiding at the foot of a certain tree.
Then the householder Tapussa approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, the householder Tapussa said this to the Venerable Ānanda -
"We, Venerable Ānanda, are laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures. For us, venerable sir, for us laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures, renunciation appears like a precipice, that is to say, renunciation. I have heard this, venerable sir, 'In this Teaching and discipline, the minds of young monks spring forward towards renunciation, become clear, become settled, become liberated, seeing this as peaceful.' This, venerable sir, in this Teaching and discipline, is different from many people for the monks, that is to say, renunciation."
"There is indeed, householder, a subject for discussion to see the Blessed One. Come, householder, let us approach the Blessed One; having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will remember it."
"Yes, venerable sir," the householder Tapussa assented to the Venerable Ānanda. Then the Venerable Ānanda together with the householder Tapussa approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"This householder Tapussa, venerable sir, says thus - 'We, Venerable Ānanda, are laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures. For us, venerable sir, for us laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures, renunciation appears like a precipice, that is to say, renunciation.' I have heard this, venerable sir, 'In this Teaching and discipline, the minds of young monks spring forward towards renunciation, become clear, become settled, become liberated, seeing this as peaceful. This, venerable sir, in this Teaching and discipline, is different from many people for the monks, that is to say, renunciation.'"
"So it is, Ānanda, so it is, Ānanda! To me too, Ānanda, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred - 'Renunciation is good, solitude is good.' Yet my mind did not spring forward towards renunciation, did not become clear, did not become settled, did not become liberated, seeing this as peaceful. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards renunciation, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in sensual pleasures has not been seen by me, and that has not been frequently developed by me; the benefit in renunciation has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards renunciation, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in sensual pleasures, were to frequently develop that, and having attained the benefit in renunciation, were to cultivate that, there is indeed the possibility that my mind would spring forward towards renunciation, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in sensual pleasures, frequently developed that; having attained the benefit in renunciation, I cultivated that. My mind, Ānanda, springs forward towards renunciation, becomes clear, becomes settled, becomes liberated, seeing this as peaceful. So I, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. While I was dwelling with this abiding, Ānanda, perceptions and attention accompanied by sensuality occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by sensuality occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the subsiding of applied and sustained thought... etc. were to enter and dwell in the second meditative absorption.' For me, Ānanda, seeing 'this is peaceful,' my mind does not spring forward towards the state without applied thought, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the state without applied thought, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful"?' This occurred to me, Ānanda - 'The danger in applied thoughts has not been seen by me, and that has not been frequently developed by me; and the benefit in the state without applied thought has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards the state without applied thought, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful."' This occurred to me, Ānanda - 'If I, having seen the danger in applied thoughts, were to frequently develop that, and having attained the benefit in the state without applied thought, were to cultivate that, there is indeed this possibility that my mind would spring forward towards the state without applied thought, would become clear, would become settled, would become liberated, seeing "this is peaceful."' So I, Ānanda, at a later time, having seen the danger in applied thoughts, frequently developed that, and having attained the benefit in the state without applied thought, cultivated that. For me, Ānanda, seeing 'this is peaceful,' my mind springs forward towards the state without applied thought, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the subsiding of applied and sustained thought... etc. enter and dwell in the second meditative absorption. While I was dwelling with this abiding, Ānanda, perceptions and attention accompanied by applied thought occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so perceptions and attention accompanied by applied thought occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the fading away of rapture, were to dwell equanimous, mindful and fully aware, and experience happiness with the body - that which the noble ones declare: "One who is equanimous and mindful, one who dwells in happiness" - were to enter and dwell in the third meditative absorption.' For me, Ānanda, seeing 'this is peaceful,' my mind does not spring forward towards the state without rapture, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the state without rapture, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful"?' This occurred to me, Ānanda - 'The danger in rapture has not been seen by me, and that has not been frequently developed by me; and the benefit in the state without rapture has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards the state without rapture, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful."' This occurred to me, Ānanda - 'If I, having seen the danger in rapture, were to frequently develop that, and having attained the benefit in the state without rapture, were to cultivate that, there is indeed this possibility that my mind would spring forward towards the state without rapture, would become clear, would become settled, would become liberated, seeing "this is peaceful."' So I, Ānanda, at a later time, having seen the danger in rapture, frequently developed that, and having attained the benefit in the state without rapture, cultivated that. For me, Ānanda, seeing 'this is peaceful,' my mind springs forward towards the state without rapture, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the fading away of rapture... etc. enter and dwell in the third meditative absorption. While I was dwelling with this abiding, Ānanda, perceptions and attention accompanied by rapture occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so perceptions and attention accompanied by rapture occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, were to enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.' For me, Ānanda, seeing this as peaceful, my mind did not spring forward towards neither-unpleasant-nor-pleasant, did not become clear, did not become settled, did not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards neither-unpleasant-nor-pleasant, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the pleasure of equanimity has not been seen by me, and that has not been made much of by me; and the benefit in neither-unpleasant-nor-pleasant has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards neither-unpleasant-nor-pleasant, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the pleasure of equanimity, were to make much of that, and having attained the benefit in neither-unpleasant-nor-pleasant, were to cultivate that, there is indeed the possibility that my mind would spring forward towards neither-unpleasant-nor-pleasant, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in the pleasure of equanimity, made much of that; having attained the benefit in neither-unpleasant-nor-pleasant, I cultivated that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards neither-unpleasant-nor-pleasant, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the abandoning of pleasure, etc. enter and dwell in the fourth meditative absorption. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by equanimity occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by equanimity occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," were to enter and dwell in the plane of infinite space.' For me, Ānanda, seeing this as peaceful, my mind did not spring forward towards the plane of infinite space, did not become clear, did not become settled, did not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of infinite space, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in material forms has not been seen by me, and that has not been made much of; and the benefit in the plane of infinite space has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards the plane of infinite space, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in material forms, were to make much of that, and having attained the benefit in the plane of infinite space, were to cultivate that, there is indeed the possibility that my mind would spring forward towards the plane of infinite space, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in material forms, made much of that; having attained the benefit in the plane of infinite space, I cultivated that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of infinite space, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' enter and dwell in the plane of infinite space. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by material form occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by material form occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of infinite space, aware that "consciousness is infinite," were to enter and dwell in the plane of infinite consciousness.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the plane of infinite consciousness, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of infinite consciousness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of infinite space has not been seen by me, and that has not been frequently developed by me, and the benefit in the plane of infinite consciousness has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the plane of infinite consciousness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of infinite space, were to frequently develop that, and having attained the benefit in the plane of infinite consciousness, were to practise that, there is indeed this possibility that my mind would spring forward towards the plane of infinite consciousness, would become clear, would become settled, would become liberated, seeing this as peaceful.' Then I, Ānanda, at a later time, having seen the danger in the plane of infinite space, frequently developed that, and having attained the benefit in the plane of infinite consciousness, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of infinite consciousness, becomes clear, becomes settled, becomes liberated. Then I, Ānanda, having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' enter and dwell in the plane of infinite consciousness. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by the plane of infinite space occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by the plane of infinite space occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of infinite consciousness, aware that "there is nothing," were to enter and dwell in the plane of nothingness.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the plane of nothingness, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of nothingness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of infinite consciousness has not been seen by me, and that has not been frequently developed by me, and the benefit in the plane of nothingness has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the plane of nothingness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of infinite consciousness, were to frequently develop that, and having attained the benefit in the plane of nothingness, were to practise that, there is indeed this possibility that my mind would spring forward towards the plane of nothingness, would become clear, would become settled, would become liberated, seeing this as peaceful.' Then I, Ānanda, at a later time, having seen the danger in the plane of infinite consciousness, frequently developed that, and having attained the benefit in the plane of nothingness, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of nothingness, becomes clear, becomes settled, becomes liberated. Then I, Ānanda, having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' enter and dwell in the plane of nothingness. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by the plane of infinite consciousness occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by the plane of infinite consciousness occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of nothingness, were to enter and dwell in the plane of neither-perception-nor-non-perception.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the plane of neither-perception-nor-non-perception, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of neither-perception-nor-non-perception, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of nothingness has not been seen by me, and that has not been frequently developed by me, and the benefit in the plane of neither-perception-nor-non-perception has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the plane of neither-perception-nor-non-perception, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of nothingness, were to frequently develop that, and having attained the benefit in the plane of neither-perception-nor-non-perception, were to practise that, there is indeed this possibility that my mind would spring forward towards the plane of neither-perception-nor-non-perception, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in the plane of nothingness, frequently developed that, and having attained the benefit in the plane of neither-perception-nor-non-perception, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of neither-perception-nor-non-perception, becomes clear, becomes settled, becomes liberated. So I, Ānanda, having completely transcended the plane of nothingness, enter and dwell in the plane of neither-perception-nor-non-perception. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by the plane of nothingness occur. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so perceptions and attention accompanied by the plane of nothingness occur to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of neither-perception-nor-non-perception, were to enter and dwell in the cessation of perception and feeling.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the cessation of perception and feeling, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the cessation of perception and feeling, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of neither-perception-nor-non-perception has not been seen by me, and that has not been frequently developed by me, and the benefit in the cessation of perception and feeling has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the cessation of perception and feeling, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of neither-perception-nor-non-perception, were to frequently develop that, and having attained the benefit in the cessation of perception and feeling, were to practise that, there is indeed this possibility that my mind would spring forward towards the cessation of perception and feeling, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in the plane of neither-perception-nor-non-perception, frequently developed that, and having attained the benefit in the cessation of perception and feeling, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the cessation of perception and feeling, becomes clear, becomes settled, becomes liberated. So I, Ānanda, having completely transcended the plane of neither-perception-nor-non-perception, enter and dwell in the cessation of perception and feeling, and having seen with wisdom, the mental corruptions went to utter elimination.
"As long as I, Ānanda, did not thus enter into and emerge from these nine progressive abiding attainments in forward and reverse order, I did not acknowledge, Ānanda, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, Ānanda, did thus enter into and emerge from these nine progressive abiding attainments in forward and reverse order, then I acknowledged, Ānanda, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation of mind, this is the last birth, there is now no more rebirth.'" The tenth.