MN 36 Mahāsaccaka sutta - The Greater Discourse with Saccaka

Thus have I heard—At one time, the Blessed One was dwelling in Vesāli, in the Great Forest, in the hall with the peaked roof.

At that time, the Blessed One, in the morning, having appropriately dressed, took his alms bowl and outer robe, intending to enter Vesāli for alms.

Then, Saccaka, the |Nigaṇṭha‘s::An ascetic sect in ancient India, known for strict self-discipline and austerities, often associated with Mahāvīra, a contemporary of the Buddha. Followers were known for practicing restraint, rejecting possessions, and adhering to non-violence. [nigaṇṭha]| son, while walking and wandering, came to the hall with the peaked roof in the Great Forest. The venerable Ānanda saw him coming from distance and said to the Blessed One: “Venerable sir, here comes Saccaka the Nigaṇṭha’s son. He is a debater and a clever speaker, and is well regarded by many people. However, venerable sir, he wants to discredit the Buddha, discredit the Dhamma, and discredit the Saṅgha. It would be good if the Blessed One would sit down for a while out of compassion.” The Blessed One then sat on the prepared seat.

Then, Saccaka, the Nigaṇṭha‘s son, approached the Blessed One. Having drawn near, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. Seated there, Saccaka, the Nigaṇṭha’s son addressed the Blessed One:

“Venerable Gotama, there are some ascetics and brahmins who abide pursuing cultivation of body, but not cultivation of mind. They are touched by bodily painful |feeling::pleasant, neutral or painful sensation, the felt experience, second of the five aggregates [vedanā]|. In the past, when one was touched by bodily painful feeling, one‘s thighs would become stiff, one’s heart would burst, hot blood would gush from one‘s mouth, and one would be overwhelmed by madness or insanity. So then the mind was subservient to the body, the body wielded mastery over it. And why is that? Because the mind was not cultivated. But, venerable Gotama, there are some ascetics and brahmins who abide pursuing cultivation of mind, but not cultivation of body. They are touched by mental painful feeling. In the past, when one was touched by mental painful feeling, one’s thighs would not become stiff, one‘s heart would not burst, hot blood would not gush from one’s mouth, and one would not be overwhelmed by madness or insanity. So then the body was subservient to the mind, the mind wielded mastery over it. And why is that? Because the body was not cultivated. Venerable Gotama, it has occurred to me: ‘Surely venerable Gotama‘s disciples abide pursuing cultivation of mind, but not cultivation of body.’”

“But, |Aggivessana::A brahmin clan name signifying descent from the ancient lineage of fire-worshippers. In ancient India, addressing someone by their clan name was a customary mark of respect. [aggivessana]|, what have you learned about cultivation of body?”

“Well, there are, for example, Nanda Vaccha, Kisa Sankicca, Makkhali Gosāla. They go naked, rejecting social norms, licking their hands, not responding when called, not stopping when asked; they do not accept food brought or food specially made or consenting to an invitation for a meal; they receive nothing from a pot, from a bowl, inside a doorway, near a stick, near a club, from two eating together, from a pregnant woman, from a nursing woman, from a woman in the midst of men, from where food is advertised to be distributed, from where a dog is waiting, from where flies are buzzing; they accept no fish or meat, they drink no alcohol, fermented liquor, or sour gruel. They keep to one house, to one morsel; they keep to two houses, to two morsels... they keep to seven houses, to seven morsels. They sustain themselves on one handful, or two handfuls, upto seven handfuls a day. They take food once a day, once every two days... once every seven days; thus even up to once every fortnight, they dwell pursuing the practice of taking food at stated intervals.”

“But do they subsist on so little, Aggivessana?”

“No, venerable Gotama, sometimes they consume excellent hard food, eat excellent soft food, taste excellent delicacies, drink excellent drinks. Thereby they again regain their strength, fortify themselves, and put on weight.”

“What they earlier abandoned, Aggivessana, they later accumulate again. That is how there is increase and decrease of this body. But what have you learned about cultivation of the mind?” Saccaka, the Nigaṇṭha’s son, when asked about the cultivation of the mind by the Blessed One, was unable to answer.

Then the Blessed One said to Saccaka, the Nigaṇṭha’s son: “Aggivessana, even this bodily cultivation that you have spoken of is not the proper bodily cultivation in the discipline of the Noble Ones. Since you do not know what the cultivation of body is, how could you know what the cultivation of mind is? Nevertheless, Aggivessana, as to how one is uncultivated in body and uncultivated in mind, and cultivated in body and cultivated in mind, listen to this and pay close attention. I will speak.”

“Yes, sir,” Saccaka, the Nigaṇṭha’s son, replied. The Blessed One said this:

“How, Aggivessana, is one uncultivated in body and uncultivated in mind? Here, Aggivessana, pleasant feeling arises in an uninstructed ordinary person. Touched by that pleasant feeling, they become enamoured with pleasure and develop a fondness for pleasure. However, that pleasant feeling ceases, and due to the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, they sorrow, lament, weep, beat their breast, and experience |confusion::delusion, bewilderment [sammoha]|. Thus, Aggivessana, when a pleasant feeling arises in them, it |occupies::obsesses, controls [pariyādāya]| the mind and remains due to the body’s lack of cultivation. And when a painful feeling arises in them, it occupies the mind and remains due to the mind’s lack of cultivation. For whomever, Aggivessana, in this double manner—when a pleasant feeling arises, it occupies the mind and remains due to the uncultivated body, and when a painful feeling arises, it occupies the mind and remains due to the uncultivated mind—such a one, Aggivessana, is uncultivated in body and uncultivated in mind.

“And how, Aggivessana, is one cultivated in body and cultivated in mind? Here, Aggivessana, pleasant feeling arises in a learned disciple of the Noble Ones. Touched by that pleasant feeling, they do not become enamoured with pleasure nor develop a fondness for pleasure. However, that pleasant feeling ceases, and due to the cessation of the pleasant feeling, painful feeling arises. Being touched by that painful feeling, they do not sorrow, lament, or weep, they do not beat their breast or experience confusion. Thus, Aggivessana, whatever pleasant feeling arises in them, it does not occupy the mind and remain due to the cultivation of the body. And whatever painful feeling arises in them, it does not occupy the mind and remain due to the cultivation of the mind. For whomever, Aggivessana, in this double manner—when a pleasant feeling arises, it does not occupy the mind and remain due to the cultivated body, and when a painful feeling arises, it does not occupy the mind and remain due to the cultivated mind—such a one, Aggivessana, is cultivated in body and cultivated in mind.

“I have confidence in venerable Gotama thus: ‘Venerable Gotama is cultivated in body and cultivated in mind.’”

“Surely, Aggivessana, you have spoken these words |assertively::offensively [āsajja]| and |with insinuation::suggesting, alluding, accusing [upanīya]|, but still I will answer you. Since I shaved off my hair and beard, put on ochre robes, and went forth from the household life into homelessness, it has not been possible for arisen pleasant feeling to occupy my mind and remain or for arisen painful feeling to occupy my mind and remain.”

The Noble Quest

“Surely, venerable Gotama, no such pleasant feeling has arisen that could occupy your mind and remain? Surely, venerable Gotama, no such painful feeling has arisen that could occupy your mind and remain?”

“How could it not be so, Aggivessana? Here, Aggivessana, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me: ‘Household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’

Then, at a later time, while I was still young, with black hair, endowed with the blessing of youth, and in the prime of life, although my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the ochre robe, and went forth from the household life into homelessness.

Base of Nothingness

Thus, having gone forth, in search of what is |wholesome::healthy, beneficial, useful [kusala]|, seeking the unsurpassed state of sublime peace, I approached Āḷāra Kālāma. Having approached him, I said to Āḷāra Kālāma, ’Friend Kālāma, I wish to lead the spiritual life in this teaching and training.‘

When this was said, Aggivessana, Āḷāra Kālāma said to me, ’The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher‘s doctrine.’

Aggivessana, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying ‘I know, I see,’ along with others who claimed the same.

Then it occurred to me: ‘Āḷāra Kālāma does not proclaim that he abides in this teaching simply based on faith alone, but he claims to have directly realized it by himself. Surely, Āḷāra Kālāma abides knowing and seeing this teaching.’

So, Aggivessana, I went to Āḷāra Kālāma, and having approached him, I asked, ‘To what extent, friend Kālāma, do you proclaim that you have directly realized and abide in this teaching?’ When this was said, Āḷāra Kālāma made known the |attainment of the base of nothingness::experience of the dimension of nothingness, a meditative absorption where one transcends all perception of material form, focusing instead on the experience of ‘nothingness’ [ākiñcaññāyatana]|.

Then, Aggivessana, it occurred to me: ‘Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowing.’ Then, before long, I too, by my own direct knowing, entered and abided in that state.

Then, Aggivessana, I went to Āḷāra Kālāma, and having approached him, I asked, ‘Friend Kālāma, is it to this extent that you declare that you enter upon and abide in this state by realizing for yourself with direct knowing?’

‘Friend, this is indeed the extent to which I declare that I enter upon and abide in this state by realizing for myself with direct knowing.’

‘Friend, I too have entered upon and abided in this state by realizing for myself with direct knowing to this extent.’

‘Friend, it is our good fortune, truly our great fortune, that we have such a companion in the spiritual life as the venerable one. The state that I declare I have directly known and realized, you too abide in, having directly known and realized it. The state that you abide in, having directly known and realized it, I too declare I have directly known and realized. So, the teaching that I know, you also know; and the teaching that you know, I also know. Thus, as I am, so are you; and as you are, so am I. Come, friend, let us together lead this community.’ Thus, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, his student, as an equal to himself and honored me with great reverence.

Base Of Neither Perception Nor Non-Perception

Then, Aggivessana, still in search of what is wholesome and seeking the unsurpassed state of sublime peace, I approached Uddaka |Rāmaputta::Rāma‘s son [rāmaputta]|. Having approached him, I said to Uddaka Rāmaputta, ’Friend Rāmaputta, I wish to lead the spiritual life in this teaching and training.‘

When this was said, Aggivessana, Uddaka Rāmaputta said to me, ’The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher‘s doctrine.’

Then it occurred to me: ‘Rāma did not proclaim that he abided in this teaching simply based on faith alone, but he claimed that he had directly realized it by himself. Surely, Rāma abided knowing and seeing this teaching.’

So, Aggivessana, I went to Uddaka Rāmaputta, and having approached him, I asked, ‘Friend, to what extent did Rāma proclaim that he had directly realized and abided in this teaching?’ When this was said, Aggivessana, Uddaka Rāmaputta made known the |attainment of the base of neither perception nor non-perception::a meditative absorption where one‘s awareness is so subtle that there is only a residue of formations, which is neither a clear perception or an absence of it [nevasaññānāsaññāyatana]|.

Then, Aggivessana, it occurred to me: ’Rāma alone did not possess faith, I too have faith. Rāma alone did not possess energy, I too have energy. Rāma alone did not possess mindfulness, I too have mindfulness. Rāma alone did not possess collectedness, I too have collectedness. Rāma alone did not possess wisdom, I too have wisdom. Suppose I strive to realize directly the state that Rāma declared having entered upon and abiding in by realizing for himself with direct knowing.‘ Then, before long, I too, by my own direct knowing, entered and abided in that state.

Then, Aggivessana, I went to Uddaka Rāmaputta, and having approached him, I asked, ’Friend Rāmaputta, is this the extent to which Rāma declared that he entered upon and abided in this state by realizing for himself with direct knowing?‘

’Friend, this is indeed the extent to which Rāma declared that he entered upon and abided in this state by realizing for himself with direct knowing.‘

’Friend, I too have entered upon and abided in this state by realizing for myself with direct knowing to this extent.‘

’Friend, it is our good fortune, truly our great fortune, that we see such a companion in the spiritual life as the venerable one. The state that Rāma directly knew and realized, you too abide in, having directly known and realized it. So, the teaching that Rāma knew, you also know; and the teaching you know, Rāma also knew. Thus, as Rāma was, so are you; and as you are, so was Rāma. Come, friend, you should lead this community.‘ Thus, Aggivessana, Uddaka Rāmaputta, though a fellow practitioner in the spiritual life, placed me in the position of teacher and honored me with great reverence.

Then, Aggivessana, it occurred to me: ’This teaching does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna, but only to reappearance in the base of neither perception nor non-perception.‘ So, without becoming attached to that state, I grew disenchanted with it and departed.

Then, Aggivessana, still in search of what is wholesome and seeking the unsurpassed security from bondage, Nibbāna, I gradually walked through |Magadha::An ancient kingdom in northeastern India and the setting for much of the Buddha’s teachings after his full awakening [magadha]| until I arrived at |Uruvelā::A region near the Nerañjarā river where the Buddha engaged in intensive meditation before attaining full awakening [uruvelā]|, near |Senānigama::A nearby village at Uruvelā, where the Buddha often went for alms. Its proximity to Uruvelā offered a balance of seclusion for meditation and accessibility for sustenance [senānigama]|. There I saw a delightful stretch of land, a graceful forest grove, with a river flowing nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. Then it occurred to me: ‘This land is delightful, the forest grove is graceful, and a river flows nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. This is surely suitable for a young man of good family intent on striving.’ So, Aggivessana, I sat down there, thinking, ‘This is suitable for striving.’

Three Similes on Lighting A Fire

Now these three similes occurred to me spontaneously, never heard before. Suppose there were a wet sappy piece of wood lying in water, and a man came with an |upper fire-stick::top piece of wood used in ancient fire-making rituals [uttarāraṇi]|, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Aggivessana? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying in the water?”

“No, venerable Gotama.” “And why is that?” “Because, venerable Gotama, it is a wet sappy piece of wood and it is lying in water. Eventually the man would reap only weariness and disappointment.”

“So too, Aggivessana, as to those ascetics and brahmins who still do not live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and |fever::mental torment, distress, strong desire, discomfort [Pariḷāha]| for sensual pleasures has not been fully abandoned and dispelled internally, even if those good ascetics and brahmins feel painful, |agonizing::intense suffering, anguish [tibba]|, piercing feelings due to exertion, they are incapable of |wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| of |full awakening::perfect understanding, enlightenment [sambodha]|; and even if those good ascetics and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are incapable of wisdom and vision of full awakening. This was the first simile that occurred to me spontaneously, never heard before.

“Again, Aggivessana, a second simile occurred to me spontaneously, never heard before. Suppose there were a wet sappy piece of wood lying on firm ground far from water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Aggivessana? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying on firm ground far from water?”

“No, venerable Gotama.” “And why is that?” “Because it is a wet sappy piece of wood, even though it is lying on firm ground far from water. Eventually the man would reap only weariness and disappointment.”

“So too, Aggivessana, as to those ascetics and brahmins who live bodily withdrawn from sensual pleasures, but whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and dispelled internally, even if those good ascetics and brahmins feel painful, agonizing, piercing feelings due to exertion, they are incapable of wisdom and vision of full awakening; and even if those good recluses and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are incapable of wisdom and vision of full awakening. This was the second simile that occurred to me spontaneously, never heard before.

“Again, Aggivessana, a third simile occurred to me spontaneously, never heard before. Suppose Aggivessana, there were a dried-out piece of wood lying on firm ground far from water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Aggivessana? Could the man light a fire and produce heat by rubbing it against the dried-out piece of wood lying on firm ground far from water?”

“Yes, venerable Gotama.” “And why is that?” “Because, venerable Gotama, it is a dried-out piece of wood, and it is lying on firm ground far from water.”

“So too, Aggivessana, as to those ascetics and brahmins who live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has been fully abandoned and dispelled internally, even if those good ascetics and brahmins feel painful, agonizing, piercing feelings due to exertion, they are capable of wisdom and vision of full awakening; and even if those good ascetics and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are capable of wisdom and vision of full awakening. This was the third simile that occurred to me spontaneously, never heard before. These are the three similes that occurred to me spontaneously, never heard before.

The Ascetic Struggle

Then, Aggivessana, it occured to me: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I |restrain::control, suppress, hold back [abhiniggaṇhitabba]|, |subdue::squeeze, overcome [abhinippīḷetabba]|, and |overwhelm::crush, beat down [abhisantāpetabba]| mind with mind.’ So Aggivessana, with my teeth clenched and my tongue pressed against the roof of my mouth, I restrained, subdued, and overwhelmed mind with mind. And as I clenched my teeth and pressed my tongue against the roof of my mouth, restraining, subduing, and overwhelming mind with mind, Aggivessana, sweat poured from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and restrain, subdue, and overwhelm him, so too, with my teeth clenched and my tongue pressed against the roof of my mouth, I restrained, subdued, and overwhelmed mind with mind, and sweat poured from my armpits. And although unrelenting |energy::willpower, determination [vīriya]| was aroused and |unmuddled::without confusion [asammuṭṭha]| and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

Then, Aggivessana, it occurred to me: ‘Suppose I were to practice the |breathless meditation::meditation involving cessation of breathing [appāṇaka + jhāna]|.’ So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth and nose. When I did so, Aggivessana, with the in-breaths and out-breaths stopped through my mouth and nose, there was a |loud::excessive, intense [adhimatta]| sound of winds escaping from my ear openings. Just as, when a |blacksmith’s bellows::tool for blowing air into a fire [kammāragaggarī]| are being blown, there is a loud sound, so too, when I stopped the in-breaths and out-breaths through my mouth and nose, there was a loud sound of winds escaping from my ear openings. And although unrelenting energy was aroused and unmuddled and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

“Then, Aggivessana, it occurred to me: ‘Suppose I further practise the breathless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I did so, with the in-breaths and out-breaths stopped through my mouth, nose, and ears, violent winds battered my head. Just as, a strong man might strike one‘s head with a |sharp sword::sharp instrument, likely a sword or blade [tiṇhena sikharena]|, so too, when I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds battered my head. And although unrelenting energy was aroused and unmuddled and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

Then, Aggivessana, it occurred to me: ‘Suppose I were to further practice the breathless meditation.’ So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I did so, Aggivessana, with the in-breaths and out-breaths stopped through my mouth, nose, and ears, there were violent |pains in my head::headaches [sīsavedanā]|. Just as, a strong man might tie a tight leather strap around one’s head, so too, when I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. And although unrelenting energy was aroused and unmuddled and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

Then, Aggivessana, it occurred to me: ‘Suppose I were to further practice the breathless meditation.’ So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I did so, Aggivessana, with the in-breaths and out-breaths stopped through my mouth, nose, and ears, violent winds |cut through::pierced, slashed [parikantanti]| my belly. Just as, a skilled butcher or his apprentice might cut through the belly with a sharp butcher’s knife, so too, when I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds cut through my belly. And although unrelenting energy was aroused and unmuddled and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

Then, Aggivessana, it occurred to me: ‘Suppose I were to further practice the breathless meditation.’ So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I did so, Aggivessana, with the in-breaths and out-breaths stopped through my mouth, nose, and ears, there was a violent burning in my body. Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. And although unrelenting energy was aroused and unmuddled and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

And then, Aggivessana, when deities saw me, some said: ‘The ascetic Gotama is dead.’ Certain other deities said: ‘The ascetic Gotama is not dead, he is dying.’ And certain other deities said: ‘The ascetic Gotama is not dead nor dying; he is an |arahant::a worthy one, an epithet of a fully awakened being [arahant]|, for such is the way arahants abide.’

Then, Aggivessana, it occurred to me: ‘Suppose I undertake a practise of |entirely cutting off food::total cutting off of nourishment [āhārupaccheda]|.’ Then deities came to me and said: ‘Good sir, do not practise entirely cutting off food. If you do so, we shall infuse divine nourishment through the pores of your body, and with that, you will sustain yourself.’ Then I considered: ‘If I claim to be completely fasting while these deities infuse divine nourishment through the pores of my body, and I sustain myself with it, that would be a lie on my part.’ So, Aggivessana, I dismissed those deities, saying: ‘There is no need.’

Then, Aggivessana, it occurred to me: ‘Suppose I were to take food little by little, just a small handful each time, such as mung bean soup or |lentil soup::horse gram broth [kulatthayūsa]| or |vetch soup::chickpea broth [kaḷāyayūsa]| or perhaps green pea soup.’ So, Aggivessana, I began to took food little by little, only a modest handful each time, such as mung bean soup or lentil soup or vetch soup or even green pea soup, to sustain myself. While, Aggivessana, I took food little by little, a mere handful each time, such as mung bean soup or lentil soup or vetch soup or green pea soup, my body became |extremely emaciated::severe thinness [adhimattakasima]|. Just as the joints of a vine or bamboo are knotted, so too were my |limbs::arms and legs [aṅgapaccaṅgāni]| owing to that |lack of nutriment::insufficiency of food [tāyevappāhāratāya]|. Just a |camel’s hoof::camel’s foot [oṭṭhapada]| is worn and [flattened by travel], so too was my |bottom::buttocks, rear end [ānisada]| shrunken and wasted owing to that lack of nutriment. Just as a string of beads is connected, so too was my |backbone::spinal column [piṭṭhikaṇṭaka]| protruding and bent owing to that lack of nutriment. Just as the rafters of a dilapidated hall are collapsed and fallen inward [from neglect], so too were my ribs sunken owing to that lack of nutriment. Just as in a deep well, just the |shimmer of the water::sparkle of the water [udakatārakā]| is seen, so too were the pupils in my eye sockets seen sunken deep down owing to that lack of nutriment. Just as a bitter gourd, cut unripe, is shriveled and withered by the harsh wind and sun, so too was the skin of my head shriveled and withered owing to that lack of nutriment.

Then, Aggivessana, when I touched my belly skin, I encountered my backbone; and when I touched my backbone, I encountered my belly skin. My belly skin adhered to my backbone owing to that lack of nutriment. Then, Aggivessana, when I intended to |pass stool or urine::defecate or urinate [vacca + mutta]|, I fell face down there owing to that lack of nutriment. Then, Aggivessana, |comforting::soothing, calming, giving relief to [assāsenta]| this body, I rubbed my limbs with my hand. While, Aggivessana, I rubbed my limbs with my hand, decayed hair follicles fell from my body owing to that lack of nutriment.

Then, Aggivessana, when people saw me, some said: ‘The ascetic Gotama is black.’ Certain other people said: ‘The ascetic Gotama is not black, he is brown.’ And certain other people said: ‘The ascetic Gotama is neither black nor brown, he is with |a sallow complexion::an unhealthy yellow or pale brown color [maṅguracchavī]|.’ So much had the clear, bright colour of my skin deteriorated owing to that lack of nutriment.

Then, Aggivessana, it occurred to me: ‘Whatever ascetics or brahmins in the past experienced painful, agonizing, piercing feelings due to exertion, this is the utmost, there is nothing beyond it. Whatever ascetics or brahmins in the future will experience painful, agonizing, piercing feelings due to exertion, this is the utmost, there is nothing beyond it. Whatever ascetics or brahmins at present experience painful, agonizing, piercing feelings due to exertion, this is the utmost, there is nothing beyond it. But by this racking practice of austerities I have not attained any superhuman states, any distinction in wisdom and vision worthy of the Noble Ones. Could there be another path to awakening?’

The Four Jhānas

Then, Aggivessana, it occurred to me: ‘I recall that once, while my father, the |Sakyan::member of the Sakya clan [sakka]|, was engaged in work, I sat in the cool shade of a rose-apple tree, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Could this be the path to awakening?

Then, Aggivessana, following that memory, this |knowing::awareness, understanding [viññāṇa]| arose in me: ‘This indeed is the path to awakening.’

Then, Aggivessana, it occurred to me: ‘Why am I afraid of that pleasure which is a pleasure apart from |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]| and apart from unwholesome mental states?’ Then, Aggivessana, it occurred to me: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome mental states.

Then, Aggivessana, it occurred to me: ‘It is not easy to attain that pleasure with a body so extremely emaciated. Suppose I were to take some solid food, such as rice and porridge.’ So, Aggivessana, I took solid food, rice and porridge.

At that time, Aggivessana, five bhikkhus were attending to me, thinking: ‘When the ascetic Gotama attains the Dhamma, he will inform us.’ But when I took solid food, rice and porridge, those five bhikkhus, losing interest, abandoned me, saying: ‘The ascetic Gotama has become indulgent, he has |strayed from the exertion::given up striving [padhāna + vibbhanta]|, and he has reverted to luxury.’

Then, Aggivessana, when I had eaten solid food and regained my strength, then quite secluded from sensual pleasures and unwholesome mental states, I entered and dwelled in the first jhāna, which is accompanied by reflection and examination, born from seclusion, and is filled with joyful pleasure. But such pleasant feeling that arose in me did not occupy my mind and remain.

With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, I entered and dwelled in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. But Aggivessana, such pleasant feeling that arose in me did not occupy my mind and remain.

With the fading away of joyful pleasure, I dwelled in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. I entered and dwelled in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ But Aggivessana, such pleasant feeling that arose in me did not occupy my mind and remain.

With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, I entered and dwelled in the fourth jhāna, which is characterized by purification of |mindfulness::clear comprehension and full awareness of body, felt experiences, mind, and mental qualities [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. But Aggivessana, even such feeling that arose in me did not occupy my mind and remain.

The Three True Knowledges

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.

In the first watch of the night, Aggivessana, I attained the first knowledge: |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, knowledge arose, darkness was dispelled, and light arose, as occurs for one who is diligent, with continuous effort, and resolute in practice. But Aggivessana, even such feeling that arose in me did not occupy my mind and remain.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

In the middle watch of the night, I attained the second knowledge: once more, ignorance was dispelled, knowledge arose, darkness was dispelled, and light arose, reflecting the state of one who is diligent, with continuous effort, and resolute in practice. But Aggivessana, even such feeling that arose in me did not occupy my mind and remain.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ ‘This is the |way of practice leading to the ending of suffering::i.e. the noble eightfold path [dukkhanirodhagāmī]|.’ ‘I know these |taints::defilements, pollutants [āsava]|,’ I directly knew as it actually is, ‘This is the arising of these taints,’ I directly knew as it actually is, ‘This is the ending of these taints,’ I directly knew as it actually is, ‘This is the way of practice leading to the ending of these taints,’ I directly knew as it actually is.

Knowing and seeing thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. In me, liberated, there arose the knowledge of liberation:

‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being.’

This, Aggivessana, was the third knowledge attained by me in the last watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, and light arose, as happens in one who dwells diligently, with continuous effort, and with resolution. But Aggivessana, even such feeling that arose in me did not occupy my mind and remain.

Moreover, Aggivessana, I recall teaching the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to an assembly of many hundreds. And each person thinks thus: ‘The ascetic Gotama is teaching the Dhamma specifically for me.’ But, Aggivessana, it should not be regarded in this way; the |Tathāgata::one who has arrived at the truth, an epithet of the Buddha [tathāgata]| teaches the Dhamma to others solely for the purpose of |conveying understanding::imparting knowledge [viññāpanatthāya]|. Then, Aggivessana, when the talk is finished, I |stabilize::steady [saṇṭhapeti]| my mind internally, settle it, unify it, and collect it on that same |theme of mental stillness::cause for mental composure [samādhinimitta]| as before, in which I always dwell at suitable times.”

Delusion and Non-delusion

“This is a matter about which venerable Gotama can be trusted, as an accomplished and fully awakened one should be. But does venerable Gotama recall sleeping during the day?”

“I recall, Aggivessana, in the last month of the hot season, having returned from my alms round, after the meal, folding my outer robe in four and laying it out, lying down on my right side, mindful and fully aware, entering sleep.”

“Some ascetics and brahmins call that abiding in delusion, venerable Gotama.”

“It is not in such a way that one is deluded or not deluded, Aggivessana. As to how one is deluded or undeluded, listen to this and pay close attention. I will speak.”

“Yes, venerable sir,” Saccaka the Nigaṇṭha’s son replied. The Blessed One said this:

“Whosoever, Aggivessana, has not abandoned the taints—those that are defiling, leading to renewed existence, troublesome, resulting in suffering, and conducive to future birth, aging, and death—I call that person deluded. For, Aggivessana, due to not abandoning the taints, one is deluded. Whosoever, Aggivessana, has abandoned the taints—those that are defiling, leading to renewed existence, troublesome, resulting in suffering, and conducive to future birth, aging, and death—I call that person undeluded. For, Aggivessana, due to abandoning the taints, one is undeluded.

For the Tathāgata, Aggivessana, the taints that are defiling, leading to renewed existence, troublesome, resulting in suffering, and conducive to future birth, aging, and death have been abandoned, cut off at the root, made like a palm stump, obliterated, and incapable of arising in the future. Just as a palm tree whose crown is cut off is incapable of growing again, so too, for the Tathāgata, the taints that are defiling, leading to renewed existence, troublesome, resulting in suffering, and conducive to future birth, aging, and death have been abandoned, cut off at the root, made like a palm stump, obliterated, and incapable of arising in the future.”

When this was said, Saccaka, the Nigaṇṭha‘s son, said to the Blessed One: “It is wonderful, venerable Gotama! It is marvelous, venerable Gotama! How, when venerable Gotama is spoken to in an assertive way again and again, spoken to with insinuation, his complexion becomes even clearer and his facial appearance more serene, as would befit an arahant, a perfectly Awakened One.

I recall, Master Gotama, engaging in debate with Pūraṇa Kassapa. When I engaged him in debate, he evaded the issue, diverted the discussion to externals, and displayed anger, aversion, and bitterness. But when venerable Gotama is spoken to in an assertive way again and again, spoken to with insinuation, his complexion becomes even clearer and his facial appearance more serene, as would befit an arahant, a perfectly Awakened One.

I recall, venerable Gotama, engaging in debate with Makkhali Gosāla … with Ajita Kesakambala … with Pakudha Kaccāyana … with Sañjaya Belaṭṭhaputta … with Nigaṇṭha Nāṭaputta. Each of them, when I engaged them in debate, evaded the issue, diverted the discussion to externals, and displayed anger, aversion, and bitterness. But when venerable Gotama is spoken to in an assertive way again and again, spoken to with insinuation, his complexion becomes even clearer and his facial appearance more serene, as would befit an arahant, a perfectly Awakened One.

And now, venerable Gotama, we must depart. We have many duties and much to do.”

“Depart, Aggivessana, whenever you think it is time.”

Then, Saccaka, the Nigaṇṭha’s son, having delighted and rejoiced in the Blessed One’s words, rose from his seat and departed.