mn.36 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Vesālī in the Great Grove in the hall of the Gabled House. Now at that time the Lord came to be fully clothed in the morning and, taking his bowl and robe, wished to enter Vesālī for almsfood. Then Saccaka, the son of Jains, who was always pacing up and down, always roaming about on foot, approached the Great Grove and the hall of the Gabled House. The venerable Ānanda saw Saccaka, the son of Jains, coming in the distance; having seen him, he spoke thus to the Lord:

“Lord, this Saccaka, the son of Jains, is coming, a controversialist, giving himself out as learned, much honoured by the manyfolk. He, Lord, desires dispraise of the Awakened One, dispraise of Dhamma, dispraise of the Order. It were good, Lord, if the Lord were to sit down for a moment out of compassion.” The Lord sat down on an appointed seat.

Then Saccaka, the son of Jains, approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance. As he was sitting down at a respectful distance, Saccaka, the son of Jains, spoke thus to the Lord:

“There are, good Gotama, some recluses and brahmans, who dwell intent on the development of body, not on the development of mind. They acquire, good Gotama, a feeling of physical pain. If once upon a time, good Gotama, there had been acquired a feeling of physical pain, there may be paralysis of the legs, and the heart may burst, and warm blood may issue from the mouth, or one may come to madness, to mind-tossing. This comes to be for one, good Gotama, when the mind conforms to the body, when it is under the rule of body. What is the cause of this? It is the non-development of the mind.

But there are, good Gotama, some recluses and brahmans who live intent on the development of mind, not on the development of body. They acquire, good Gotama, a feeling of mental pain. If once upon a time, good Gotama, there had been acquired a feeling of mental pain, there may be a paralysis of the legs, and the heart may burst, and warm blood may issue from the mouth, or one may come to madness, to mind-tossing. This comes to be for one, good Gotama, whose body conforms to mind, is under the rule of mind. What is the cause of this? It is the non-development of body.”

“But what have you, Aggivessana, heard about the development of body?”

“For example, Nanda Vaccha, Kisa Saṅkicca, Makkhali of the Cowpen—these, good Gotama, are unclothed, flouting life's decencies, licking (their hands after meals), not those to come when asked to do so, not those to stand still when asked to do so. They do not consent (to accept food) offered to (them) or specially prepared for (them), nor to (accept) an invitation (to a meal). They do not accept food straight from the cooking pot or pan, nor within the threshold, nor among the faggots, nor among the rice- pounders, nor when two people were eating, nor from a pregnant woman, nor from one giving suck, nor from one co-habiting with a man, nor from gleanings, nor near where a dog is standing, nor where flies are swarming, nor fish, nor meat. They drink neither fermented liquor nor spirits nor rice-gruel.

They are one-house-men, a one-piece-men, or two-house-men, two-piece-men or three-house-men, three-piece-men or four-house-men, four-piece-men or five-house-men, five-piece-men or six-house-men, six-piece-men or seven-house-men, seven-piece-men. They subsist on one little offering, they subsist on two little offerings, they subsist on three little offerings, they subsist on four little offerings, they subsist on five little offerings, they subsist on six little offerings, they subsist on seven little offerings.

They take food only once a day and they take food once in two days and they take food once in three days and they take food once in four days and they take food once in five days and they take food once in six days and they take food once in seven days. Then they live intent on the practice of eating rice at regular fort-nightly intervals.”

“But do they, Aggivessana, keep going on so little?”

“No, good Gotama. Now and then they eat very good solid food, partake of very good soft food, savour very good savourings, drink very good drinks. They build up their bodily strength with these, make their bodies grow and become fat.”

“These, Aggivessana, attend later to what they had eschewed earlier; thus there is increase and loss for that body. But what have you, Aggivessana, heard about the development of mind?” But, Saccaka, the son of Jains, on being questioned by the Lord on the development of mind, did not succeed (in replying). Then the Lord spoke thus to Saccaka, the son of Jains:

“That which was first spoken of by you, Aggivessana, as the development of the body, that, in the discipline for an ariyan, is not the proper development of the body. For you, Aggivessana, do not know what is development of the body, so how can you know what is development of the mind? Yet, Aggivessana, hear how there comes to be one who is not developed as to body and not developed as to mind, developed as to body and developed as to mind; pay careful attention and I will speak.”

“Yes, sir,” Saccaka, the son of Jains, answered the Lord in assent. The Lord spoke thus:

“And how, Aggivessana, does one come to be not developed as to body and not developed as to mind? As to this, Aggivessana, a pleasurable feeling arises in an uninstructed ordinary man; he, being assailed by the pleasurable feeling, becomes addicted to pleasure and falls into addiction for pleasure. If that pleasurable feeling of his is stopped, a painful feeling arises from the stopping of the pleasurable feeling; he, being assailed by the painful feeling, grieves, mourns, laments, beats his breast and falls into disillusion. This pleasurable feeling, Aggivessana, that has arisen in him, impinging on the mind, persists, because of the non-development of body; and the painful feeling that has arisen, impinging on the mind, persists, because of the non-development of mind. In anyone in whom, Aggivessana, there are these two alternatives thus: a pleasurable feeling that has arisen, impinging on the mind, persists, because of the non-development of body; and a painful feeling that has arisen, impinging on the mind, persists, because of the non-development of mind—he thus comes to be, Aggivessana, not developed as to body and not developed as to mind.

And how does there come to be, Aggivessana, one who is both developed as to body and developed as to mind? As to this, Aggivessana, a pleasurable feeling arises in an instructed disciple of the ariyans; he, being assailed by the pleasurable feeling, does not become addicted to pleasure nor does he fall into addiction to pleasure. If that pleasurable feeling of his is stopped and a painful feeling arises from the stopping of that pleasurable feeling, he, being assailed by the painful feeling, does not grieve, mourn, lament, he does not beat his breast, he does not fall into disillusion. This pleasurable feeling, Aggivessana, that has arisen in him, impinging on his mind, does not persist, because of the development of the body; and the painful feeling that has arisen, impinging on the mind, does not persist, because of the development of mind. In anyone in whom, Aggivessana, there are these two alternatives thus: a pleasurable feeling that has arisen, impinging on the mind, does not persist, because of the development of body; and a painful feeling that has arisen, impinging on the mind, does not persist, because of the development of mind—he thus comes to be, Aggivessana, both developed as to body and developed as to mind.”

“A believer thus am I in the revered Gotama. For the revered Gotama is both developed as to body and developed as to mind.”

“This speech spoken by you, Aggivessana, is offensive and presumptuous, but yet will I answer you. When I, Aggivessana, had had the hair of my head and beard shaved, and had clothed myself in saffron garments and had gone forth from home into homelessness—that a pleasurable feeling arisen in me, impinging on my mind, could persist, or that a painful feeling arisen, impinging on my mind, could persist, such a situation could not occur.”

“Is it then that a pleasurable feeling has not arisen in the good Gotama of such a nature that, having arisen, impinging on the mind, it could not persist? Is it then that a painful feeling has not arisen in the good Gotama of such a nature that, having arisen, impinging on the mind, it could not persist?”

“How could this not be, Aggivessana? Now, Aggivessana, before my Self-awakening while I was still the bodhisatta, not fully awakened, it occurred to me: ‘Narrow is the household life, a path of dust, going forth is in the open, nor is it easy while dwelling in a house to lead the Brahma-faring completely fulfilled, utterly purified, polished like a conch-shell. Suppose now that I, having cut off hair and beard, having clothed myself in saffron garments, should go forth from home into homelessness?’

So I, Aggivessana, alter a time, being young, my hair coal-black, possessed of radiant youth, in the prime of my life—although my unwilling parents wept and wailed—having cut off my hair and beard, having put on yellow robes, went forth from home into homelessness. I, being gone forth thus, a quester for whatever is good, searching for the incomparable, matchless path to peace, approached Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma: ‘I, reverend Kālāma, want to fare the Brahmā-faring in this dhamma and discipline.’ This said, Aggivessana, Āḷāra the Kālāma spoke thus to me: ‘Let the venerable one proceed; this dhamma is such that an intelligent man, having soon realised super-knowledge for himself (as learnt from) his own teacher, may enter on and abide in it.’

So I, Aggivessana, very soon, very quickly, mastered that dhamma. I, Aggivessana, as far as mere lip service, mere repetition were concerned, spoke the doctrine of knowledge, and the doctrine of the elders , and I claimed—I as well as others—that ‘I know, I see.’

Then it occurred to me, Aggivessana: ‘But Āḷāra the Kālāma does not merely proclaim this dhamma simply out of faith: Having realised super-knowledge for myself, entering on it, I am abiding therein. For surely Āḷāra the Kālāma proceeds knowing, seeing this dhamma.’ Then did I, Aggivessana, approach Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma: ‘To what extent do you, reverend Kālāma, having realised super-knowledge for yourself, entering thereon, proclaim this dhamma?’ When this had been said, Aggivessana, Āḷāra the Kālāma proclaimed the plane of no-thing.

Then it occurred to me, Aggivessana: ‘It is not only Āḷāra the Kālāma who has faith, I too have faith. It is not only Āḷāra the Kālāma who has energy, I too have energy. It is not only Āḷāra the Kālāma who has mindfulness, I too have mindfulness. It is not only Āḷāra the Kālāma who has concentration, I too have concentration. It is not only Āḷāra the Kālāma who has intuitive wisdom, I too have intuitive wisdom. Suppose now that I should strive for the realisation of that dhamma which Āḷāra the Kālāma proclaims: ‘Having realised super-knowledge for myself, entering on it I am abiding therein?’

So I, Aggivessana, very soon, very quickly, having realised super-knowledge for myself, entering on that dhamma, abided therein. Then I, Aggivessana, approached Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma: ‘Is it to this extent that you, reverend Kalama, proclaim this dhamma, entering on it, having realised it by your own super-knowledge?’ ‘It is to this extent that I, your reverence, proclaim this dhamma, entering on it, having realised it by my own super-knowledge.’ ‘I too, your reverence, having realised this dhamma by my own super-knowledge, entering on it am abiding in it.’

‘It is profitable for us, it is well gotten for us, your reverence, that we see a fellow Brahmā-farer such as the venerable one. This dhamma that I, entering on, proclaim, having realised it by my own super-knowledge, is the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge; the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge, is the dhamma that I, entering on, proclaim, having realised it by my own super-knowledge. The dhamma that I know, this is the dhamma that you know. The dhamma that you know, this is the dhamma that I know. As I am, so are you; as you are, so am I. Come now, your reverence, being just the two of us, let us look after this group.’

In this way, Aggivessana, did Āḷāra the Kālāma, being my teacher, set me—the pupil—on the same level as himself and honoured me with the highest honour.

Then it occurred to me, Aggivessana: ‘This dhamma does not conduce to disregard nor to dispassion nor to stopping nor to tranquillity nor to super-knowledge nor to awakening nor to Nibbāna, but only as far as reaching the plane of no-thing.’ So I, Aggivessana, not getting enough from this dhamma, disregarded and turned away from this dhamma.

Then I, Aggivessana, a quester for whatever is good, searching for the incomparable, matchless path to peace, approached Uddaka, Rāma's son; having approached, I spoke thus to Uddaka, Rāma's son: ‘I, your reverence, want to fare the Brahmā-faring in this dhamma and discipline.’ This said, Aggivessana, Uddaka, Rāma's son, spoke thus to me: ‘Let the venerable one proceed; this dhamma is such that an intelligent man, having soon realised super-knowledge for himself, (as learnt from) his own teacher, may enter on and abide in it.’ So I, Aggivessana, very soon, very quickly, mastered that dhamma. I, Aggivessana, as far as mere lip service, mere repetition were concerned, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed—I as well as others—that ‘I know, I see.’

Then it occurred to me, Aggivessana: ‘But Uddaka, Rāma's son, does not merely proclaim this dhamma simply out of faith: Having realised super-knowledge for myself, entering on it, I am abiding in it. For surely Uddaka, Rāma's son, proceeds knowing and seeing this dhamma.’ Then did I, Aggivessana, approach Uddaka, Rāma's; having approached, I spoke thus to Uddaka, Rāma's son: ‘To what extent do you, reverend Rāma, having realised super-knowledge for yourself, entering thereon proclaim this dhamma?’ When this had been said, Aggivessana, Uddaka, Rāma's son, proclaimed the plane of neither-perception-nor-non-perception.

Then it occurred to me, Aggivessana: ‘It is not only Rāma who has faith, I too have faith. It is not only Rāma who has energy, I too have energy. It is not only Rāma who has mindfulness, I too have mindfulness. It is not only Rāma who has concentration, I too have concentration. It is not only Rāma who has intuitive wisdom, I too have intuitive wisdom. Suppose now that I should strive for the realisation of that dhamma which Rāma proclaims: ‘Having realised super-knowledge for myself, entering on it I am abiding in it?’ So I, Aggivessana, very soon, very quickly, having realised super-knowledge for myself, entering on that dhamma, abided therein.

Then I, Aggivessana, approached Uddaka, Rāma's son; having approached, I spoke thus to Uddaka, Rāma's son: ‘Is it to this extent that you, reverend Rāma, proclaim this dhamma, entering on it, having realised it by your own super-knowledge?’ ‘It is to this extent that I, your reverence, proclaim this dhamma, entering on it, having realised it by my own super-knowledge.’ ‘I too, your reverence, having realised this dhamma by my own super-knowledge, entering on it am abiding in it.’

‘It is profitable for us, it is well gotten by us, your reverence, that we see a fellow Brahmā-farer such as the venerable one. This dhamma that I, entering on, proclaim, having realised it by my own super-knowledge, is the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge; the dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge, is the dhamma that I, entering on, proclaim, having realised it by my own super-knowledge. The dhamma that I know, this is the dhamma that you know. That dhamma that you know, this is the dhamma that I know. As I am, so are you; as you are, so am I. Come now, your reverence, being just the two of us, let us look after this group.

In this way, Aggivessana, did Uddaka, Rāma's son, being my teacher, set me—the pupil—on the same level as himself and honoured me with the highest honour.

Then it occurred to me, Aggivessana: ‘This dhamma does not conduce to disregard nor to dispassion nor to stopping nor to tranquillity nor to super-knowledge nor to awakening nor to Nibbāna, but only as far as reaching the plane of neither-perception-nor-non-perception.’ So I, Aggivessana, not getting enough from this dhamma, disregarded and turned away from this dhamma.

Then I, Aggivessana, a quester for whatever is good, searching for the incomparable, matchless path to peace, walking on tour through Magadha in due course arrived at Uruvela, the camp township. There I saw a delightful stretch of land and a lovely woodland grove, and a clear flowing river with a delightful ford, and a village for support nearby. It occurred to me, Aggivessana: ‘Indeed it is a delightful stretch of land, and the woodland grove is lovely, and the river flows clear with a delightful ford, and there is a village for support nearby. Indeed this does well for the striving of a young man set on striving.’

So I, Aggivessana, sat down just there thinking: ‘Indeed this does well for striving.’ Moreover, Aggivessana, three similes occurred to me spontaneously, never heard before: ‘It is as if there were a wet sappy stick placed in water; then a man might come along bringing an upper piece of fire-stick, and thinking: ‘I will light a fire, I will get heat.’ What do you think about this, Aggivessana? Could that man, bringing an upper piece of fire-stick, and rubbing that wet sappy stick that had been placed in water (with it), light a fire, could he get heat?”

“No, good Gotama. What is the cause of this? It is, good Gotama, that such a stick is wet and sappy and that it was placed in water. That man would only get fatigue and distress.”

“In like manner, Aggivessana, whatever recluses or brahmans dwell not aloof from pleasures of the senses that are bodily, then if that which is for them, among the sense-pleasures, desire for sense-pleasure, affection for sense-pleasure, infatuation with sense-pleasure, thirst for sense-pleasure, fever for sense-pleasure—if that is not properly got rid of subjectively nor properly allayed, whether these worthy recluses and brahmans experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening; and whether these worthy recluses and brahmans do not experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening. This, Aggivessana, was the first parable that occurred to me spontaneously, never heard before.

Then, Aggivessana, a second parable occurred to me spontaneously, never heard before. It is as if, Aggivessana, a wet, sappy stick were placed on dry ground, far from water. Then a man might come along bringing an upper piece of fire-stick, and thinking: ‘I will light a fire, I will get heat.’ What do you think about this, Aggivessana? Could that man, bringing an upper piece of fire-stick, and rubbing that wet sappy stick that had been placed on the dry ground, far from water, light a fire, could he get heat?”

“No, good Gotama. What is the cause of this? It is, good Gotama, that that stick is wet and sappy although it had been placed on dry ground, far from water. So that man would only get fatigue and distress.”

“In like manner, Aggivessana, whatever recluses or brahmans dwell not aloof from pleasures of the senses that are bodily, then if that which is for them, among the sense-pleasures, desire for sense-pleasure, affection for sense-pleasure, infatuation with sense-pleasure, thirst for sense-pleasure, fever for sense-pleasure—if that is not properly got rid of subjectively nor properly allayed, whether these worthy recluses and brahmans experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening; and whether these worthy recluses and brahmans do not experience feelings which are acute, painful, sharp, severe, they could not become those for knowledge, for vision, for the incomparable Self-awakening. This, Aggivessana, was the second parable that occurred to me spontaneously, never heard before.

Then, Aggivessana, a third parable occurred to me spontaneously, never heard before. It is as if, Aggivessana, a dry sapless stick were placed on the dry ground, far from water. Then a man might come along bringing an upper piece of fire-stick, and thinking: ‘I will light a fire, I will get heat.’ What do you think about this, Aggivessana? Could that man, bringing an upper piece of fire-stick, and rubbing that dry sapless stick that had been placed on dry ground, far from water, light a fire, could he get heat?”

“Yes, good Gotama. What is the cause of this? It is, good Gotama, that that stick was dry and sapless and had been placed on dry ground far from water.”

“In like manner, Aggivessana, whatever recluses or brahmans dwell aloof from pleasures of the senses that are bodily, then if that which is for them, among the sense-pleasures, desire for sense-pleasure, affection for sense-pleasure, infatuation with sense- pleasure, thirst for sense-pleasure, fever for sense-pleasure—if this is well got rid of subjectively, well allayed, then whether these worthy recluses and brahmans experience feelings that are acute, painful, sharp, severe, indeed they become those for knowledge, for vision, for the incomparable Self-awakening; and whether these worthy recluses and brahmans do not experience feelings that are acute, painful, sharp, severe, indeed they become those for knowledge, for vision, for the incomparable Self-awakening. This, Aggivessana, was the third parable that occurred to me spontaneously, never heard before. These, Aggivessana, were the three parables that occurred to me spontaneously, never heard before.

It occurred to me, Aggivessana: ‘Suppose now that I, with my teeth clenched, with my tongue pressed against the palate, by mind should subdue, restrain and dominate my mind?’ So I, Aggivessana, with my teeth clenched, with my tongue pressed against the palate, by mind subdued, restrained and dominated my mind. While I was subduing, restraining and dominating my mind, with the teeth clenched, the tongue pressed against the palate, sweat poured from my armpits. It is as if, Aggivessana, a strong man, having taken hold of a weaker man by his head or shoulders, would subdue, restrain and dominate him. Even so, while I, Aggivessana, was subduing, restraining and dominating my mind by mind, with my teeth clenched, with my tongue pressed against the palate, sweat poured from my armpits.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should meditate the non-breathing meditation? So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose, there came to be an exceedingly loud noise of winds escaping by the auditory passages. As there comes to be an exceedingly loud noise from the roaring of a smith's bellows, even so when I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose, there came to be an exceedingly loud noise of wind escaping by the auditory passages.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. It was even in this wise, Aggivessana, that a painful feeling that had arisen in me persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, exceedingly loud winds rent my head. As, Aggivessana, a strong man might cleave one's head with a sharp-edged sword, even so when I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears, exceedingly loud winds rent my head.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, I came to have very bad headaches. As, Aggivessana, a strong man might clamp a turban on one's head with a tight leather strap, even so when I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears, did I come to have very bad headaches.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, very strong winds cut through my stomach. As, Aggivessana, a skilled cattle-butcher or his apprentice might cut through the stomach with a sharp butcher's knife, even so, Aggivessana, did very strong winds cut through my stomach.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. It occurred to me, Aggivessana: ‘Suppose now that I should still meditate the non-breathing meditation?’ So I, Aggivessana, stopped breathing in and breathing out through the mouth and through the nose and through the ears. When I, Aggivessana, had stopped breathing in and breathing out through the mouth and through the nose and through the ears, there came to be a fierce heat in my body. As, Aggivessana, two strong men, having taken hold of a weaker man by his limbs, might set fire to him, might make him sizzle up over a charcoal pit, even so, Aggivessana, when I had stopped breathing in and breathing out through the mouth and through the nose and through the ears, did there come to be a fierce heat in my body.

Although, Aggivessana, unsluggish energy came to be stirred up in me, unmuddled mindfulness set up, yet my body was turbulent, not calmed, because I was harassed in striving by striving against that very pain. But yet, Aggivessana, that painful feeling, arising in me, persisted without impinging on my mind. In addition to this, Aggivessana, devatās, having seen me, spoke thus: ‘The recluse Gotama has passed away.’ Other devatās spoke thus; ‘The recluse Gotama has not passed away, but he is passing away.’ Other devatās spoke thus: ‘The recluse Gotama has not passed away, nor is he passing away; the recluse Gotama is a perfected one, the mode of living of a perfected one is just like this.’ It occurred to me, Aggivessana: ‘Suppose now that I should take the line of desisting from all food?’ Then, Aggivessana, devatās, having approached me, spoke thus: ‘Do not, good sir, take the line of desisting from all food. If you, good sir, take the line of desisting from all food, then we will give you deva-like essences to take in through the pores of the skin; you will keep going by means of them.’

Then, Aggivessana, it occurred to me: ‘Suppose that I should take the line of not eating anything, and these devatās were to give me deva-like essences to take in through the pores of the skin, and that I should keep going by means of them, that would be an imposture in me.’ So I, Aggivessana, rejected those devatās I said, ‘Enough.’

It occurred to me, Aggivessana: ‘Suppose now that I were to take food little by little, drop by drop, such as bean-soup or vetch-soup or chick-pea-soup or pea-soup? So I, Aggivessana, took food little by little, drop by drop, such as bean-soup or vetch-soup or chick-pea-soup or pea-soup. While I, Aggivessana, was taking food little by little, drop by drop, such as bean-soup or vetch-soup or chick-pea-soup or pea-soup, my body became exceedingly emaciated. Because I ate so little, all my limbs became like the joints of withered creepers; because I ate so little, my buttocks became like a bullock's hoof; because I ate so little, my protruding backbone became like a string of balls; because I ate so little, my gaunt ribs became like the crazy rafters of a tumble-down shed; because I ate so little, the pupils of my eyes appeared lying low and deep; because I ate so little, my scalp became shrivelled and shrunk as a bitter white gourd cut before it is ripe becomes shrivelled and shrunk by a hot wind.

If I, Aggivessana, thought: ‘I will touch the skin of my belly,’ it was my backbone that I took hold of. If I thought: ‘I will touch my backbone,’ it was the skin of my belly that I took hold of. For because I ate so little, the skin of my belly, Aggivessana, came to be cleaving to my backbone.

If I, Aggivessana, thought: ‘I will obey the calls of nature,’ I fell down on my face then and there, because I ate so little. If I, Aggivessana, soothing my body, stroked my limbs with my hand, the hairs, rotted at the roots, fell away from my body as I stroked my limbs with my hand, because I ate so little.

And further, Aggivessana, men, having seen me, spoke thus: ‘The recluse Gotama is black.’ Other men spoke thus: ‘The recluse Gotama is not black, the recluse Gotama is deep brown.’ Some men spoke thus: ‘The recluse Gotama is not black, he is not even deep brown, the recluse Gotama is of a sallow colour.’ To such an extent, Aggivessana, was my clear pure complexion spoilt because I ate so little.

This, Aggivessana, occurred to me: ‘Some recluses and brahmans in the past have experienced feelings that were acute, painful, sharp, severe; but this is paramount, nor is there worse than this. And some recluses and brahmans in the future will experience feelings that are acute, painful, sharp, severe; but this is paramount, nor is there worse than this. And some recluses and brahmans are now experiencing feelings that are acute, painful, sharp, severe; but this is paramount, nor is there worse than this. But I, by this severe austerity, do not reach states of further-men, the excellent knowledge and vision befitting the ariyans.

Could there be another way to awakening? This, Aggivessana, occurred to me: ‘I know that while my father, the Sakyan, was ploughing, and I was sitting in the cool shade of a rose-apple tree, aloof from pleasures of the senses, aloof from unskilled states of mind, entering on the first meditation, which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful, and while abiding therein, I thought: ‘Now could this be a way to awakening?’ Then, following on my mindfulness, Aggivessana, there was the consciousness: ‘This is itself the Way to awakening.’

This occurred to me, Aggivessana: ‘Now, am I afraid of that happiness which is happiness apart from sense-pleasures, apart from unskilled states of mind?’ This occurred to me, Aggivessana: ‘I am not afraid of that happiness which is happiness apart from sense-pleasures, apart from unskilled states of mind.’ This occurred to me, Aggivessana: ‘Now it is not easy to reach that happiness by thus subjecting the body to extreme emaciation. Suppose I were to take material nourishment—boiled rice and sour milk?’ So I, Aggivessana, took material nourishment—boiled rice and sour milk.

Now at that time, Aggivessana, five monks were attending me and (they thought): ‘When the recluse Gotama wins Dhamma he will announce it to us.’ But when I, Aggivessana, took material nourishment—boiled rice and sour milk—then these five monks turned on me in disgust, saying: ‘The recluse Gotama lives in abundance, he is wavering in his striving, he has reverted to a life of abundance.’ But when I, Aggivessana, had taken some material nourishment, having picked up strength, aloof from pleasures of the senses, aloof from unskilled states of mind, I entered on and abided in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

By allaying initial thought and discursive thought, with the mind subjectively tranquillised and fixed on one point, I entered on and abided in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

By the fading out of rapture I dwelt with equanimity, attentive and clearly conscious, and I experienced in my person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and I entered on and abided in the third meditation. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

By getting rid of joy and by getting rid of anguish, by the going down of former pleasures and sorrows, I entered into and abided in the fourth meditation which has neither anguish nor joy and which is entirely purified by equanimity and mindfulness. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

With the mind composed thus, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge and recollection of former habitations: I remembered a variety of former habitations, thus: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration; such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end.

Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here. Thus I remember divers former habitations in all their modes and detail. This, Aggivessana, was the first knowledge attained by me in the first watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the passing hence and the arising of beings. With the purified deva-vision surpassing that of men, I see beings as they pass hence or come to be; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds, and I think: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view—these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell. But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view—these, at the breaking up of the body after dying, have arisen in a good bourn, a heaven world. Thus with the purified deva-vision surpassing that of men do I see beings as they pass hence, as they arise; I comprehend that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds. This, Aggivessana, was the second knowledge attained by me in the middle watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose, even as I abided diligent, ardent, self-resolute.

Then with the mind composed quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, I directed my mind to the knowledge of the destruction of the cankers. I understood as it really is: This is anguish, this is the arising of anguish, this is the stopping of anguish, this is the course leading to the stopping of anguish. I understood as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers. Knowing this thus, seeing thus, my mind was freed from the canker of sense-pleasures, and my mind was freed from the canker of becoming, and my mind was freed from the canker of ignorance. In freedom the knowledge came to be: I am freed; and I comprehended: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such. This, Aggivessana, was the third knowledge attained by me in the last watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose even as I abided diligent, ardent, self-resolute. But yet, Aggivessana, the pleasurable feeling, arising in me, persisted without impinging on my mind.

Now I, Aggivessana, am aware that when I am teaching Dhamma to companies consisting of many hundreds, each person thinks thus about me: ‘The recluse Gotama is teaching Dhamma especially for me.’ But this, Aggivessana, should not be understood thus. For when a Tathāgata is teaching Dhamma to others it is for the sake of general instruction. And I, Aggivessana, at the close of such a talk, steady, calm, make one-pointed and concentrate my mind subjectively in that first characteristic of concentration in which I ever constantly abide.”

“This is to be believed of the good Gotama, for he is a perfected one, a fully Self-awakened One. But does the good Gotama allow that he sleeps during the day?”

“I allow, Aggivessana, that during the last month of the hot weather, returning from alms-gathering after the meal, having laid down the outer cloak (folded) into four, mindful and clearly conscious, I fall asleep on my right side.”

“But this, good Gotama, is what some recluses and brahmans call ‘abiding in confusion.’”

“So far, Aggivessana, there is neither bewilderment nor non-bewilderment. But, Aggivessana, how there is bewilderment and non-bewilderment—listen to it, pay careful attention, and I will speak.”

“Yes, sir,” Saccaka, the son of Jains, answered the Lord in assent. The Lord spoke thus:

“In whoever, Aggivessana, those cankers are not got rid of that have to do with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future—him I call bewildered. In whoever, Aggivessana, those cankers are got rid of which are connected with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future—him I call unbewildered.

Those cankers of the Tathāgata, Aggivessana, that are connected with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future, these are got rid of, cut off at the root, made like a palm-tree stump so that they can come to no further existence in the future. Even as, Aggivessana, a palm-tree whose crown is cut off cannot come to further growth, even so, Aggivessana, got rid of, cut off at the root, made like a palm-tree stump so that they can come to no further existence in the future are those cankers of the Tathāgata that have to do with the defilements, with again-becoming, that are fearful, whose result is anguish, making for birth, ageing and dying in the future.”

When this had been said, Saccaka, the son of Jains, spoke thus to the Lord: “It is wonderful, good Gotama, it is marvellous, good Gotama, that while this was being said so mockingly to the good Gotama, while he was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Pūraṇa Kassapa in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Makkhali of the Cow-pen in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Ajita of the hair-blanket in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Pakudha Kaccāyana in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Sañjaya Belaṭṭha's son in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One.

I allow that I, good Gotama, took Nātha's son, the Jain in hand speech by speech, but he, when taken in hand by me, speech by speech, shelved the question by (asking) another, answered off the point and evinced anger and ill-will and discontent. But while the good Gotama was being spoken to thus so mockingly and was being assailed by accusing ways of speech, his colour was clear and his countenance happy like that of a perfected one, a fully Self-awakened One. And if you please, we, good Gotama, are going now, for there is much to do, much to be done by us.”

“Do now whatever you think it is the right time for, Aggivessana.” Then Saccaka, the son of Jains, having rejoiced in what the Lord had said, having given thanks, rising from his seat, departed.

Greater Discourse to Saccaka: The Sixth

Thus have I heard. On one occasion the Blessed One was living at Vesālī in the Great Wood in the Hall with the Peaked Roof.

Now on that occasion, when it was morning, the Blessed One had finished dressing and had taken his bowl and outer robe, desiring to go into Vesālī for alms.

Then, as Saccaka the Nigaṇṭha’s son was walking and wandering for exercise, he came to the Hall with the Peaked Roof in the Great Wood. The venerable Ānanda saw him coming in the distance and said to the Blessed One: “Venerable sir, here comes Saccaka the Nigaṇṭha’s son, a debater and a clever speaker regarded by many as a saint. He wants to discredit the Buddha, the Dhamma, and the Sangha. It would be good if the Blessed One would sit down for a while out of compassion.” The Blessed One sat down on the seat made ready. Then Saccaka the Nigaṇṭha’s son went up to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the Blessed One:

“Master Gotama, there are some recluses and brahmins who abide pursuing development of body, but not development of mind. They are touched by bodily painful feeling. In the past, when one was touched by bodily painful feeling, one’s thighs would become rigid, one’s heart would burst, hot blood would gush from one’s mouth, and one would go mad, go out of one’s mind. So then the mind was subservient to the body, the body wielded mastery over it. Why is that? Because the mind was not developed. But there are some recluses and brahmins who abide pursuing development of mind, but not development of body. They are touched by mental painful feeling. In the past, when one was touched by mental painful feeling, one’s thighs would become rigid, one’s heart would burst, hot blood would gush from one’s mouth, and one would go mad, go out of one’s mind. So then the body was subservient to the mind, the mind wielded mastery over it. Why is that? Because the body was not developed. Master Gotama, it has occurred to me: ‘Surely Master Gotama’s disciples abide pursuing development of mind, but not development of body.’”

“But, Aggivessana, what have you learned about development of body?”

“Well, there are, for example, Nanda Vaccha, Kisa Sankicca, Makkhali Gosāla. They go naked, rejecting conventions, licking their hands, not coming when asked, not stopping when asked; they do not accept food brought or food specially made or an invitation to a meal; they receive nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, 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 liquor, wine, or fermented brew. 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 live on one saucerful a day, on two saucerfuls a day…on seven saucerfuls 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, Master 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 become fat.”

“What they earlier abandoned, Aggivessana, they later gather together again. That is how there is increase and decrease of this body. But what have you learned about development of mind?”

When Saccaka the Nigaṇṭha’s son was asked by the Blessed One about development of mind, he was unable to answer.

Then the Blessed One told him: “What you have just spoken of as development of body, Aggivessana, is not development of body according to the Dhamma in the Noble One’s Discipline. Since you do not know what development of body is, how could you know what development of mind is? Nevertheless, Aggivessana, as to how one is undeveloped in body and undeveloped in mind, and developed in body and developed in mind, listen and attend closely to what I shall say.”—“Yes, sir,” Saccaka the Nigaṇṭha’s son replied. The Blessed One said this:

“How, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, pleasant feeling arises in an untaught ordinary person. Touched by that pleasant feeling, he lusts after pleasure and continues to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. When that pleasant feeling has arisen in him, it invades his mind and remains because body is not developed. And when that painful feeling has arisen in him, it invades his mind and remains because mind is not developed. Anyone in whom, in this double manner, arisen pleasant feeling invades his mind and remains because body is not developed, and arisen painful feeling invades his mind and remains because mind is not developed, is thus undeveloped in body because mind is not developed, is thus undeveloped in body and undeveloped in mind.

“And how, Aggivessana, is one developed in body and developed in mind? Here, Aggivessana, pleasant feeling arises in a well-taught noble disciple. Touched by that pleasant feeling, he does not lust after pleasure or continue to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. When that pleasant feeling has arisen in him, it does not invade his mind and remain because body is developed. And when that painful feeling has arisen in him, it does not invade his mind and remain because mind is developed. Anyone in whom, in this double manner, arisen pleasant feeling does not invade his mind and remain because body is developed, and arisen painful feeling does not invade his mind and remain because mind is developed, is thus developed in body and developed in mind.”

“I have confidence in Master Gotama thus: ‘Master Gotama is developed in body and developed in mind.’”

“Surely, Aggivessana, your words are offensive and discourteous, but still I will answer you. Since I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness, it has not been possible for arisen pleasant feeling to invade my mind and remain or for arisen painful feeling to invade my mind and remain.”

“Has there never arisen in Master Gotama a feeling so pleasant that it could invade his mind and remain? Has there never arisen in Master Gotama a feeling so painful that it could invade his mind and remain?”

“Why not, Aggivessana? Here, Aggivessana, before my enlightenment, while I was still only an unenlightened Bodhisatta, I thought: ‘Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.’

“Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life…as Sutta 26, §§14-17…And I sat down there thinking: ‘This will serve for striving.’

“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, 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, Master Gotama. Why not? Because 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 recluses and brahmins who still do not live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and suppressed internally, even if those good recluses and brahmins feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment; and even if those good recluses and brahmins do not feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. 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 dry land 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 dry land far from water?”

“No, Master Gotama. Why not? Because it is a wet sappy piece of wood, even though it is lying on dry land far from water. Eventually the man would reap only weariness and disappointment.”

“So too, Aggivessana, as to those recluses 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 suppressed internally, even if those good recluses and brahmins feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment; and even if those good recluses and brahmins do not feel painful, racking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. 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 there were a dry sapless piece of wood lying on dry land 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 dry sapless piece of wood lying on dry land far from water?”

“Yes, Master Gotama. Why so? Because it is a dry sapless piece of wood, and it is lying on dry land far from water.”

“So too, Aggivessana, as to those recluses 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 suppressed internally, even if those good recluses and brahmins feel painful, racking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme enlightenment; and even if those good recluses and brahmins do not feel painful, racking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme nlightenment. 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.

“I thought: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain, and crush mind with mind.’ So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mind with mind. While I did so, sweat ran from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him, and crush him, so too, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mind with mind, and sweat ran from my armpits. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise the breathingless meditation. ’ So I stopped the in-breaths and out-breaths through my mouth and nose. While I did so, there was a loud sound of winds coming out from my earholes. Just as there is a loud sound when a smith’s bellows are blown, so too, while I stopped the in-breaths and out-breaths through my nose and ears, there was a loud sound of winds coming out from my earholes. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, violent winds cut through my head. Just as if a strong man were to crush my head with the tip of a sharp sword, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds cut through my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, there were violent pains in my head. Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, violent winds carved up my belly. Just as if a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife, so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth, nose, and ears. While I did so, 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. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.

“Now when deities saw me, some said: ‘The recluse Gotama is dead.’ Other deities said: ‘The recluse Gotama is not dead, he is dying.’ And other deities said: ‘The recluse Gotama is not dead nor dying; he is an arahant, for such is the way arahants abide.’

“I thought: ‘Suppose I practise entirely cutting off food.’ Then deities came to me and said: ‘Good sir, do not practise entirely cutting off food. If you do so, we shall infuse heavenly food into the pores of your skin and you will live on that.’ I considered: ‘If I claim to be completely fasting while these deities infuse heavenly food into the pores of my skin and I live on that, then I shall be lying.’ So I dismissed those deities, saying: ‘There is no need.’

“I thought: ‘Suppose I take very little food, a handful each time, whether of bean soup or lentil soup or vetch soup or pea soup.’ So I took very little food, a handful each time, whether of bean soup or lentil soup or vetch soup or pea soup. While I did so, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like the gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone and if I touched my backbone I encountered my belly skin. Because of eating so little, if I defecated or urinated, I fell over on my face there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.

“Now when people saw me, some said: ‘The recluse Gotama is black.’ Other people said: ‘The recluse Gotama is not black, he is brown.’ Other people said: ‘The recluse Gotama is neither black nor brown, he is golden-skinned.’ So much had the clear, bright colour of my skin deteriorated through eating so little.

“I thought: ‘Whatever recluses or brahmins in the past have experienced painful, racking, piercing feelings due to exertion, this is the utmost, there is none beyond this. And whatever recluses and brahmins in the future will experience painful, racking, piercing feelings due to exertion, this is the utmost, there is none beyond this. And whatever recluses and brahmins at present experience painful, racking, piercing feelings due to exertion, this is the utmost, there is none beyond this. But by this racking practice of austerities I have not attained any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Could there be another path to enlightenment?’

“I considered: ‘I recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Could that be the path to enlightenment?’ Then, following on that memory, came the realisation: ‘That is indeed the path to enlightenment.’

“I thought: ‘Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ I thought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.’

“I considered: ‘It is not easy to attain that pleasure with a body so excessively emaciated. Suppose I ate some solid food—some boiled rice and porridge.’ And I ate some solid food—some boiled rice and porridge. Now at that time five bhikkhus were waiting upon me, thinking: ‘If our recluse Gotama achieves some higher state, he will inform us.’ But when I ate the boiled rice and porridge, the five bhikkhus were disgusted and left me, thinking: ‘The recluse Gotama now lives luxuriously; he has given up his striving and reverted to luxury.’

“Now when I had eaten solid food and regained my strength, then quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. But such pleasant feeling that arose in me did not invade my mind and remain.

“With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna…With the fading away as well of rapture…I entered upon and abided in the third jhāna…With the abandoning of pleasure and pain…I entered upon and abided in the fourth jhāna…But such pleasant feeling that arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births…as Sutta 4, §27…Thus with their aspects and particulars I recollected my manifold past lives.

“This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings…as Sutta 4, §29… Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

“This was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’;…‘This is the origin of suffering’;…‘This is the cessation of suffering’;…‘This is the way leading to the cessation of suffering’;…‘These are the taints’;…‘This is the origin of the taints’;…‘This is the cessation of the taints’;…‘This is the way leading to the cessation of the taints.’

“When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

“This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.

“Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and even then each person thinks of me: ‘The recluse Gotama is teaching the Dhamma especially for me.’ But it should not be so regarded; the Tathāgata teaches the Dhamma to others only to give them knowledge. When the talk is finished, Aggivessana, then I steady my mind internally, quieten it, bring it to singleness, and concentrate it on that same sign of concentration as before, in which I constantly abide.”

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

“I recall, Aggivessana, in the last month of the hot season, on returning from my almsround, after my meal I lay out my outer robe folded in four, and lying down on my right side, I fall asleep mindful and fully aware.”

“Some recluses and brahmins call that abiding in delusion, Master Gotama.”

“It is not in such a way that one is deluded or undeluded, Aggivessana. As to how one is deluded or undeluded, listen and attend closely to what I shall say.”—“Yes, sir,” Saccaka the Nigaṇṭha’s son replied. The Blessed One said this:

“Him I call deluded, Aggivessana, who has not abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; for it is with the non-abandoning of the taints that one is deluded. Him I call undeluded who has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; for it is with the abandoning of the taints that one is undeluded. The Tathāgata, Aggivessana, has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Just as a palm tree whose crown is cut off is incapable of further growth, so too, the Tathāgata has abandoned the taints that defile…done away with them so that they are no longer subject to future arising.”

When this was said, Saccaka the Nigaṇṭha’s son said: “It is wonderful, Master Gotama, it is marvellous how when Master Gotama is spoken to offensively again and again, assailed by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. I recall, Master Gotama, engaging Pūraṇa Kassapa in debate, and then he prevaricated, led the talk aside, and showed anger, hate, and bitterness. But when Master Gotama is spoken to offensively again and again, assaulted by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. I recall, Master Gotama, engaging Makkhali Gosāla…Ajita Kesakambalin…Pakudha Kaccāyana…Sañjaya Belaṭṭhiputta… the Nigaṇṭha Nātaputta in debate, and then he prevaricated, led the talk aside, and showed anger, hate, and bitterness. But when Master Gotama is spoken to offensively again and again, assailed by discourteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is accomplished and fully enlightened. And now, Master Gotama, we depart. We are busy and have much to do.” “Now is the time, Aggivessana, to do as you think fit.”

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