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buddhavacana

Greater Discourse to Saccaka (`Mahāsaccakasutta`)

· 210 min read

This is an interesting sutta that documents the Buddha's renunciation and search for liberation from suffering. It serves the purpose of emphasising the Buddha's rejection of the practices of his teachers, and documents his own path.

This is an interesting sutta that documents the Buddha’s renunciation and search for liberation from suffering. It serves the purpose of emphasising the Buddha’s rejection of the practices of his teachers, and documents his own path.

The sutta ends by inserting the Buddha’s experience of the four jhānā as the true path to awakening, followed by the destruction of the non-optimal flows (āsavā) and the three knowledges — this is obviously an attempt by the author to link these later concepts to the Buddha’s awakening. However, this sutta is clearly older than the similar 9M/3.6 Pāsarāsisutta, which attempts to link in even later concepts such as the formless jhānā, Māra, and the cessation of apperception and feeling processes (saññāvedayitanirodhaṃ).

Introduction

Section titled “Introduction”

1228. Thus heard by me — at one time the Bhagavā was dwelling at Vesālī, in the Great Wood, in the Gabled Hall. Now at that time, in the morning, the Bhagavā, well dressed and taking his bowl and robes, intended to enter Vesālī for alms. Then Saccaka the Nigaṇṭha’s son, wandering and walking for exercise, approached the Great Wood and the Gabled Hall. Āyasmā Ānanda saw Saccaka the Nigaṇṭha’s son coming from afar. Having seen him, he said this to the Bhagavā:

“Bhante, this Saccaka the Nigaṇṭha’s son is coming, a debater, a clever speaker, well respected by the multitude. He, Bhante, desires to dispraise the Buddha, desires to dispraise the Dhamma, desires to dispraise the Saṅgha. It would be good, Bhante, if the Bhagavā would sit for a moment, out of compassion.”

The Bhagavā sat down on the prepared seat. Then Saccaka the Nigaṇṭha’s son approached the Bhagavā; having approached, he exchanged friendly greetings with the Bhagavā, and after exchanging polite and courteous talk, he sat down to one side. Seated to one side, Saccaka the Nigaṇṭha’s son said this to the Bhagavā:

1229. “There are, Bho Gotama, some samaṇabrāhmaṇā (religious practitioners) who dwell devoted to the development of the body (kāyabhāvanā), but not the development of the mind (cittabhāvanā). For they experience physical painful vedanā (feelings). It has happened before, Bho Gotama, that when one experiences physical painful feelings, thigh-stiffness would occur, the heart would burst, hot blood would issue from the mouth, or one would go mad, attaining mental derangement. For him, Bho Gotama, the mind follows the body, it comes under the sway of the body. For what reason? Because of the undeveloped nature of the mind. But there are, Bho Gotama, some religious practitioners who dwell devoted to the development of the mind, but not the development of the body. For they experience mental painful feeling. It has happened before, Bho Gotama, that when one experiences mental painful feeling, thigh-stiffness would occur, the heart would burst, hot blood would issue from the mouth, or one would go mad, attaining mental derangement. For him, Bho Gotama, the body follows the mind, it comes under the sway of the mind. For what reason? Because of the undeveloped nature of the body. It occurs to me, Bho Gotama: ‘Surely the disciples of Bho Gotama dwell devoted to the development of the mind, but not the development of the body.’”

1230. “But what have you heard, Aggivessana, as the development of the body?”

“That is to say: Nanda Vaccha, Kisa Saṅkicca, Makkhali Gosāla — these, Bho Gotama, are naked ascetics, of loose habits, licking their hands, not coming when called, not stopping when called; they do not consent to food brought to them, nor food prepared for them, nor to an invitation. They do not accept from the mouth of a pot, nor from the mouth of a bowl, not across a threshold, not across a stick, not across a pestle, not from two eating together, not from a pregnant woman, not from a woman giving suck, not from a woman among men, not from where food is collected, not from where a dog is standing, not from where flies are swarming; they consume no fish or meat, no liquor, no wine, no fermented brew. They are one-house-men, taking one mouthful; or two-house-men, taking two mouthfuls… or seven-house-men, taking seven mouthfuls. They subsist on one offering, on two offerings… on seven offerings. They take food once a day, once every two days… once every seven days. Thus they dwell devoted to the practice of eating meals at intervals, even up to half a month.”

1231. “But do they, Aggivessana, subsist on just that much?”

“Of course not, Bho Gotama. Sometimes, Bho Gotama, they chew splendid hard foods, eat splendid soft foods, taste splendid tastes, drink splendid drinks. They give this body strength, make it grow, and fatten it.”

1232. “What they give up earlier, Aggivessana, they gather later; thus there is the increase and decrease of this body. But what have you heard, Aggivessana, as the development of the mind?”

When asked by the Bhagavā about the development of the mind, Saccaka the Nigaṇṭha’s son could not answer.

An undeveloped person

Section titled “An undeveloped person”

1233. Then the Bhagavā said this to Saccaka the Nigaṇṭha’s son:

“That which you spoke of earlier, Aggivessana, as the development of the body, that is not the rightful development of the body in the Discipline of the Liberated One. You did not even know the development of the body, Aggivessana; how then will you know the development of the mind? However, Aggivessana, listen to how one is undeveloped in body and undeveloped in mind, and how one is developed in body and developed in mind. Attend closely, I shall speak.”

“Yes, Bho,” Saccaka the Nigaṇṭha’s son replied to the Bhagavā. The Bhagavā said this:

1234. “And how, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, pleasant feeling arises in an unlearned ordinary person. Having experienced pleasant feeling, he becomes lustful for pleasure and falls into lust for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, painful feeling arises. Having experienced painful feeling, he sorrows, becomes weary, laments, wails beating his breast, and falls into confusion. For him, Aggivessana, that pleasant feeling that has arisen invades his mind and remains because of the undeveloped nature of the body; and that painful feeling that has arisen invades his mind and remains because of the undeveloped nature of the mind. For anyone, Aggivessana, in whom, in this double manner, arisen pleasant feeling invades the mind and remains because of the undeveloped nature of the body, and arisen painful feeling invades the mind and remains because of the undeveloped nature of the mind — thus, Aggivessana, is one undeveloped in body and undeveloped in mind.

A developed person

Section titled “A developed person”

1235. And how, Aggivessana, is one developed in body and developed in mind? Here, Aggivessana, pleasant feeling arises in a learned ariyasāvaka (disciple of the liberated). Having experienced pleasant feeling, he does not become lustful for pleasure, and does not fall into lust for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, painful feeling arises. Having experienced painful feeling, he does not sorrow, does not become weary, does not lament, does not wail beating his breast, and does not fall into confusion. For him, Aggivessana, that pleasant feeling that has arisen does not invade his mind and remain because of the developed nature of the body; and that painful feeling that has arisen does not invade his mind and remain because of the developed nature of the mind. For anyone, Aggivessana, in whom, in this double manner, arisen pleasant feeling does not invade the mind and remain because of the developed nature of the body, and arisen painful feeling does not invade the mind and remain because of the developed nature of the mind — thus, Aggivessana, is one developed in body and developed in mind.”

Renunciation

Section titled “Renunciation”

1236. “I have confidence in Bho Gotama thus: Bho Gotama is developed in body and developed in mind.”

“Surely, Aggivessana, this speech of yours is insulting and insinuating1, nevertheless I will answer you. Since the time, Aggivessana, that I shaved off my hair and beard, put on saffron robes, and went forth from the home life into homelessness, it is not possible that arisen pleasant feeling could invade my mind and remain, or that arisen painful feeling could invade my mind and remain.”

1237. “Perhaps there has not arisen for Bho Gotama such a pleasant feeling that, having arisen, it would invade the mind and remain; perhaps there has not arisen for Bho Gotama such a painful feeling that, having arisen, it would invade the mind and remain.”

Āḷāra Kālāma

Section titled “Āḷāra Kālāma”

1238. “Why should it not be, Aggivessana? Here, Aggivessana, before my sambodhi (full awakening), while still a Bodhisatta, not fully awakened, this thought occurred to me:

‘Household life is confining, a dusty path. Going forth is the open air. It is not easy for one living in a house to lead the brahmacariya (optimal life) that is utterly perfect, utterly pure, like a polished shell. What if I, having shaved off my hair and beard, and having put on saffron robes, were to go forth from the home life into homelessness?’

So, Aggivessana, at a later time, while I was still young, with jet-black hair, endowed with the prime of youth, in the first stage of life — though my unwilling mother and father wept with tear-filled faces — having shaved off my hair and beard, and having put on saffron robes, I went forth from the home life into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached where Āḷāra Kālāma was. Having approached, I said this to Āḷāra Kālāma:

‘I wish, Āvuso Kālāma, to lead the optimal life in this Dhamma and Discipline.’

When this was said, Aggivessana, Āḷāra Kālāma said this to me:

‘May the venerable one stay; such is this Dhamma that a wise person, in no long time, having realised his own teacher’s doctrine for himself through abhiññā (experiential understanding), may enter and dwell in it.’

So, Aggivessana, quickly, in no long time, I learned that Dhamma. So, Aggivessana, merely by lip-service, by mere verbal declaration, I would speak of the doctrine of knowledge and the doctrine of elders, and I would claim, ‘I know, I see,’ and so would others. Then, Aggivessana, this thought occurred to me:

‘It is not by mere faith alone that Āḷāra Kālāma declares this Dhamma as something he enters and dwells in, having realised it for himself through experiential understanding; surely Āḷāra Kālāma dwells in this Dhamma knowing and seeing it.’

1239. Then, Aggivessana, I approached where Āḷāra Kālāma was; having approached, I said this to Āḷāra Kālāma:

‘To what extent, Āvuso Kālāma, do you declare this Dhamma as something you enter and dwell in, having realised it for yourself through experiential understanding?’

When this was said, Aggivessana, Āḷāra Kālāma declared the ākiñcaññāyatana (base of nothingness). Then, Aggivessana, this thought occurred to me:

‘It is not only Āḷāra Kālāma who has saddhā (faith); I also have faith; it is not only Āḷāra Kālāma who has vīriya (energy); I also have energy; it is not only Āḷāra Kālāma who has sati (awareness); I also have awareness; it is not only Āḷāra Kālāma who has samādhi (focus); I also have focus; it is not only Āḷāra Kālāma who has paññā (wisdom); I also have wisdom. What if I were to strive for the realisation of that Dhamma which Āḷāra Kālāma declares he enters and dwells in, having realised it for himself through experiential understanding?’

So, Aggivessana, quickly, in no long time, having realised that Dhamma for myself through experiential understanding, I entered and dwelt in it.

1240. Then, Aggivessana, I approached where Āḷāra Kālāma was; having approached, I said this to Āḷāra Kālāma:

‘Is it to this extent, Āvuso Kālāma, that you declare this Dhamma, having realised it for yourself through experiential understanding and entered upon it?’

‘To this extent indeed, Āvuso, do I declare this Dhamma, having realised it for myself through experiential understanding and entered upon it.’

‘Indeed I too, Āvuso, to this extent enter and dwell in this Dhamma, having realised it for myself through experiential understanding.’

‘It is a gain for us, Āvuso, it is a great gain for us, that we see such a venerable one as a companion in the optimal life. Thus, the Dhamma that I declare, having realised it for myself through experiential understanding and entered upon it, that Dhamma you enter and dwell in, having realised it for yourself through experiential understanding. The Dhamma that you enter and dwell in, having realised it for yourself through experiential understanding, that Dhamma I declare, having realised it for myself through experiential understanding and entered upon it. Thus, the Dhamma that I know, that Dhamma you know; the Dhamma that you know, that Dhamma I know. Thus, as I am, so are you; as you are, so am I. Come now, Āvuso, let us both, being present, lead this company.’

Thus, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, his own pupil, on the same level as himself, and honoured me with great honour. Then, Aggivessana, this thought occurred to me:

‘This Dhamma does not lead to giving up, nor to dispassion, nor to cessation, nor to calm, nor to experiential understanding, nor to full awakening, nor to nibbāna (extinguishment); it leads only to reappearance in the base of nothingness.’

So, Aggivessana, not valuing that Dhamma, having given up that Dhamma, I departed.

Uddaka son of Rāma

Section titled “Uddaka son of Rāma”

1241. So, Aggivessana, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached where Uddaka son of Rāma was. Having approached, I said this to Uddaka son of Rāma:

‘I wish, Āvuso, to lead the optimal life in this Dhamma and Discipline.’

When this was said, Aggivessana, Uddaka son of Rāma said this to me:

‘May the venerable one stay; such is this Dhamma that a wise person, in no long time, having realised his own teacher’s doctrine for himself through experiential understanding, may enter and dwell in it.’

So, Aggivessana, quickly, in no long time, I learned that Dhamma. So, Aggivessana, merely by lip-service, by mere verbal declaration, I would speak of the doctrine of knowledge and the doctrine of elders, and I would claim, ‘I know, I see,’ and so would others. Then, Aggivessana, this thought occurred to me:

‘It was not by mere faith alone that Rāma declared this Dhamma as something he entered and dwelt in, having realised it for himself through experiential understanding; surely Rāma dwelt in this Dhamma knowing and seeing it.’

Then, Aggivessana, I approached where Uddaka son of Rāma was; having approached, I said this to Uddaka son of Rāma:

‘To what extent, Āvuso, did Rāma declare this Dhamma as something he entered and dwelt in, having realised it for himself through experiential understanding?’

When this was said, Aggivessana, Uddaka son of Rāma declared the nevasaññānāsaññāyatana (base of neither apperception nor non-apperception). Then, Aggivessana, this thought occurred to me:

‘It was not only Rāma who had faith; I also have faith; it was not only Rāma who had energy; I also have energy; it was not only Rāma who had awareness; I also have awareness; it was not only Rāma who had focus; I also have focus; it was not only Rāma who had wisdom; I also have wisdom. What if I were to strive for the realisation of that Dhamma which Rāma declared he entered and dwelt in, having realised it for himself through experiential understanding?’

So, Aggivessana, quickly, in no long time, having realised that Dhamma for myself through experiential understanding, I entered and dwelt in it.

1242. Then, Aggivessana, I approached where Uddaka son of Rāma was; having approached, I said this to Uddaka son of Rāma:

‘Was it to this extent, Āvuso, that Rāma declared this Dhamma, having realised it for himself through experiential understanding and entered upon it?’

‘To this extent indeed, Āvuso, did Rāma declare this Dhamma, having realised it for himself through experiential understanding and entered upon it.’

‘Indeed I too, Āvuso, to this extent enter and dwell in this Dhamma, having realised it for myself through experiential understanding.’

‘It is a gain for us, Āvuso, it is a great gain for us, that we see such a venerable one as a companion in the optimal life. Thus, the Dhamma that Rāma declared, having realised it for himself through experiential understanding and entered upon it, that Dhamma you enter and dwell in, having realised it for yourself through experiential understanding. The Dhamma that you enter and dwell in, having realised it for yourself through experiential understanding, that Dhamma Rāma declared, having realised it for himself through experiential understanding and entered upon it. Thus, the Dhamma that Rāma experientially understood, that Dhamma you know; the Dhamma that you know, that Dhamma Rāma experientially understood. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, Āvuso, you lead this company.’

Thus, Aggivessana, Uddaka son of Rāma, being my companion in the optimal life, placed me in the position of teacher, and honoured me with great honour. Then, Aggivessana, this thought occurred to me:

‘This Dhamma does not lead to giving up, nor to dispassion, nor to cessation, nor to calm, nor to experiential understanding, nor to full awakening, nor to extinguishment; it leads only to reappearance in the base of neither apperception nor non-apperception.’

So, Aggivessana, not valuing that Dhamma, having given up that Dhamma, I departed.

The Three Similes

Section titled “The Three Similes”

1243. So, Aggivessana, I, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering by stages through Magadha, arrived at Uruvelā, the army township. There I saw a delightful stretch of land, a beautiful grove, a clear-flowing river with pleasant banks, and a village for alms around it. Then, Aggivessana, this thought occurred to me:

‘Indeed, delightful is this stretch of land, beautiful is this grove, clear-flowing is this river with pleasant banks, and a village for alms is around it. This is indeed suitable for a young man of good family intent on striving.’

So, Aggivessana, I sat down right there, thinking,

‘This is enough for striving.’

1244. Then, Aggivessana, three similes occurred to me, unheard-before and wonderful.

First Simile

Section titled “First Simile”

Just as, Aggivessana, if there were a wet sappy log placed in water, and a man came with an upper fire-stick, thinking:

‘I will light a fire, I will make heat appear.’ Aggivessana, what do you consider: could that man, by rubbing the wet sappy log placed in water with the upper fire-stick, light a fire and make heat appear?”

“Of course not, Bho Gotama.”

“For what reason?”

“Because, Bho Gotama, that log is wet and sappy, and moreover it is placed in water. That man would only reap weariness and vexation.”

“Exactly in the same way, Aggivessana, whatever samaṇa (wanderers) or brahmins dwell not withdrawn from sensual pleasures in body and mind, and their internal desire for sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures is not fully given up and fully stilled — even if those worthy religious practitioners feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. And even if those worthy religious practitioners do not feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. This, Aggivessana, was the first simile that occurred to me, unheard-before and wonderful.

Second Simile

Section titled “Second Simile”

1245. Then, Aggivessana, a second simile occurred to me, unheard-before and wonderful. Just as, Aggivessana, if there were a wet sappy log placed on dry land far from water. And a man came with an upper fire-stick, thinking:

‘I will light a fire, I will make heat appear.’ Aggivessana, what do you consider: could that man, by rubbing the wet sappy log placed on dry land far from water with the upper fire-stick, light a fire and make heat appear?”

“Of course not, Bho Gotama.”

“For what reason?”

“Because, Bho Gotama, that log is wet and sappy, even though it is placed on dry land far from water. That man would only reap weariness and vexation.”

“Exactly in the same way, Aggivessana, whatever wanderers or brahmins dwell withdrawn from sensual pleasures in body and mind, but their internal desire for sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures is not fully given up and fully stilled — even if those worthy religious practitioners feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. And even if those worthy religious practitioners do not feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. This, Aggivessana, was the second simile that occurred to me, unheard-before and wonderful.

Third Simile

Section titled “Third Simile”

1246. Then, Aggivessana, a third simile occurred to me, unheard-before and wonderful. Just as, Aggivessana, if there were a dry, sapless log placed on dry land far from water. And a man came with an upper fire-stick, thinking:

‘I will light a fire, I will make heat appear.’ Aggivessana, what do you consider: could that man, by rubbing the dry, sapless log placed on dry land far from water with the upper fire-stick, light a fire and make heat appear?”

“Yes, Bho Gotama.”

“For what reason?”

“Because, Bho Gotama, that log is dry and sapless, and moreover it is placed on dry land far from water.”

“Exactly in the same way, Aggivessana, whatever wanderers or brahmins dwell withdrawn from sensual pleasures in body and mind, and their internal desire for sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures is fully given up and fully stilled — if those worthy religious practitioners feel painful, sharp, harsh, bitter feelings due to exertion, they are capable of knowledge and vision and unsurpassed full awakening. And if those worthy religious practitioners do not feel painful, sharp, harsh, bitter feelings due to exertion, they are capable of knowledge and vision and unsurpassed full awakening. This, Aggivessana, was the third simile that occurred to me, unheard-before and wonderful. These three similes, Aggivessana, occurred to me, unheard-before and wonderful.

Breath control

Section titled “Breath control”

1247. Then, Aggivessana, this thought occurred to me:

‘What if I, clenching my teeth, pressing my tongue against the roof of my mouth, were to restrain, crush down, and torment mind with mind?’

So, Aggivessana, clenching my teeth, pressing my tongue against the roof of my mouth, I restrained, crushed down, and tormented mind with mind. While I was clenching my teeth, pressing my tongue against the roof of my mouth, and restraining, crushing down, and tormenting mind with mind, sweat ran from my armpits. Just as, Aggivessana, a strong man, seizing a weaker man by the head or shoulders, might restrain him, crush him down, and torment him; exactly so, Aggivessana, while I was clenching my teeth, pressing my tongue against the roof of my mouth, and restraining, crushing down, and tormenting mind with mind, sweat ran from my armpits. My determination was applied and active, my awareness was present and unmuddled, but my body was agitated and not tranquil because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1248. Then, Aggivessana, this thought occurred to me:

‘What if I were to practise just the breathless jhāna (mental disposition)?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth and nose. When the in-breaths and out-breaths through my mouth and nose were stopped, there was a loud sound of winds coming out of my ear-holes. Just as there is a loud sound when a smith’s bellows are blown; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth and nose were stopped, there was a loud sound of winds coming out of my ear-holes. My determination was applied and active, my awareness was present and unmuddled, but my body was agitated and not tranquil because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1249. Then, Aggivessana, this thought occurred to me:

‘What if I were to practise just the breathless mental disposition?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my head. Just as, Aggivessana, if a strong man were to crush one’s head with a sharp sword point; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my head. My determination was applied and active, my awareness was present and unmuddled, but my body was agitated and not tranquil because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1250. Then, Aggivessana, this thought occurred to me:

‘What if I were to practise just the breathless mental disposition?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there were violent pains in my head. Just as, Aggivessana, if a strong man were to tighten a tough leather strap around one’s head; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there were violent pains in my head. My determination was applied and active, my awareness was present and unmuddled, but my body was agitated and not tranquil because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1251. Then, Aggivessana, this thought occurred to me:

‘What if I were to practise just the breathless mental disposition?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my belly. Just as, Aggivessana, if a skilled butcher or his apprentice were to cut through a belly with a sharp butcher’s knife; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my belly. My determination was applied and active, my awareness was present and unmuddled, but my body was agitated and not tranquil because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1252. Then, Aggivessana, this thought occurred to me:

‘What if I were to practise just the breathless mental disposition?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there was a violent burning in my body. Just as, Aggivessana, if two strong men were to seize a weaker man by both arms and scorch and roast him over a pit of glowing coals; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there was a violent burning in my body. My determination was applied and active, my awareness was present and unmuddled, but my body was agitated and not tranquil because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain. And then, Aggivessana, devas saw me and said:

‘The wanderer Gotama is dead.’

Some devas said:

‘The wanderer Gotama is not dead, but he is dying.’

Some devas said:

‘The wanderer Gotama is not dead, nor is he dying; the wanderer Gotama is an arahant (liberated one), such is the abiding of a liberated one.’

Fasting

Section titled “Fasting”

1253. Then, Aggivessana, this thought occurred to me:

‘What if I were to practise the complete cutting off of food?’

Then, Aggivessana, devas approached me and said:

‘Do not, Mārisa, practise the complete cutting off of food. If you, Mārisa, practise the complete cutting off of food, we will infuse divine nectar into your pores, and you will subsist on that.’

Then, Aggivessana, this thought occurred to me:

‘If I claim to be completely fasting while these devas infuse divine nectar into my pores and I subsist on that, that would be a falsehood on my part.’

So, Aggivessana, I dismissed those devas, saying

‘Enough.’

1254. Then, Aggivessana, this thought occurred to me:

‘What if I were to take very little food, a handful at a time, whether of mung bean soup, or horse gram soup, or chickpea soup, or pea soup?’

So, Aggivessana, I took very little food, a handful at a time, whether of mung bean soup, or horse gram soup, or chickpea soup, or pea soup. While I was taking very little food, a handful at a time, whether of mung bean soup, or horse gram soup, or chickpea soup, or pea soup, my body reached a state of extreme emaciation. Because of eating so little, my limbs became like the joints of a liana or of the necklace plant. Because of eating so little, my backside became like a camel’s hoof. Because of eating so little, my spine became raised and lowered like a string of beads. Because of eating so little, my ribs collapsed and hung askew like the rafters of an old shed. Because of eating so little, the pupils of my eyes appeared deep sunk in their sockets, like the sparkle of the water seen sunk deep in a deep well. Because of eating so little, my scalp became shrivelled and withered like a bitter gourd cut while raw and withered by the wind and sun.

1255. If I thought ‘I will touch the skin of my belly,’ Aggivessana, I grabbed my spine. If I thought ‘I will touch my spine,’ I grabbed the skin of my belly. To such an extent, Aggivessana, did the skin of my belly adhere to my spine because of eating so little. If I thought ‘I will defecate or urinate,’ Aggivessana, I fell over on my face right there, because of eating so little. If I tried to ease this body by rubbing my limbs with my hand, Aggivessana, the hairs, rotted at their roots, fell from my body as I rubbed my limbs with my hand, because of eating so little. Then, Aggivessana, people saw me and said: ‘The wanderer Gotama is black.’ Some people said: ‘The wanderer Gotama is not black, the wanderer Gotama is brown.’ Some people said: ‘The wanderer Gotama is not black, nor brown, the wanderer Gotama has a sallow complexion.’ To such an extent, Aggivessana, was my pure and bright complexion ruined because of eating so little.

Jhānā

Section titled “Jhānā”

1256. Then, Aggivessana, this thought occurred to me:

‘Whatever wanderers or brahmins in the past experienced painful, sharp, harsh, bitter feelings due to exertion, this is the utmost, there is nothing beyond this. Whatever wanderers or brahmins in the future will experience painful, sharp, harsh, bitter feelings due to exertion, this is the utmost, there is nothing beyond this. Whatever wanderers or brahmins at present experience painful, sharp, harsh, bitter feelings due to exertion, this is the utmost, there is nothing beyond this. Yet by this bitter, difficult austerity, I have not attained any superhuman state, any distinction in knowledge and vision worthy of the liberated. Could there indeed be another path to awakening?’

Then, Aggivessana, this thought occurred to me:

‘I recall that when my father the Sakyan was working, while I was sitting in the cool shade of a rose-apple tree, secluding myself from sensual pleasures, detaching from unwholesome characteristics, I entered and remained in the first mental disposition, accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. Could this indeed be the path to awakening?’

Then, Aggivessana, there was in me the consciousness following that memory:

‘This indeed is the path to awakening.’

Then, Aggivessana, this thought occurred to me:

‘Why indeed am I afraid of that pleasure, for it is pleasure apart from sensual pleasures, apart from unwholesome characteristics?’

Then, Aggivessana, this thought occurred to me:

‘I am indeed not afraid of that pleasure, for it is pleasure apart from sensual pleasures, apart from unwholesome characteristics.’

1257. Then, Aggivessana, this thought occurred to me:

‘It is not easy to attain that pleasure with a body so extremely emaciated. What if I were to consume solid food, rice and porridge?’

So, Aggivessana, I consumed solid food, rice and porridge. Now at that time, Aggivessana, five bhikkhū were attending on me, thinking:

‘Whatever Dhamma the wanderer Gotama realises, he will tell us.’

But when I consumed solid food, rice and porridge, then those five bhikkhū, giving up on me, departed, saying:

‘The wanderer Gotama has become luxurious, he has given up striving and reverted to luxury.’

1258. So, Aggivessana, having consumed solid food and gained strength, secluding myself from sensual pleasures, detaching from unwholesome characteristics, I entered and remained in the first mental disposition, accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain. With the conclusion of reflection and consideration, I entered and remained in the second mental disposition, accompanied by an inner calming of intention, focused, without reflection, without consideration, born from focus, with felicity and satisfaction. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain. With the detachment from felicity, I remained equanimous, aware and clearly comprehending, and experienced body comfort, as the liberated ones describe: ‘equanimous, aware, living at ease’ — I entered and remained in the third mental disposition. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain. With the giving up of the pleasant and the unpleasant, and with the previous disappearance of mental pleasure and displeasure, I entered and remained in the fourth mental disposition, in a neutral state, and possessing purification of awareness by equanimity. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

The Three Knowledges

Section titled “The Three Knowledges”

1259. When my mind was thus focused, 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… thus with their aspects and particulars, I recollected my manifold past lives. This was the first knowledge attained by me, Aggivessana, in the first watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens in one who dwells diligent, ardent, and resolute. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

1260. When my mind was thus focused, 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. 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. I understood how beings pass on according to their actions… This was the second knowledge attained by me, Aggivessana, in the middle watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens in one who dwells diligent, ardent, and resolute. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

1261. When my mind was thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the āsavā (defilements). I experientially understood as it really is: ‘This is dukkha (suffering)’; I experientially understood as it really is: ‘This is the origin of suffering’; I experientially understood as it really is: ‘This is the cessation of suffering’; I experientially understood as it really is: ‘This is the path leading to the cessation of suffering.’ I experientially understood as it really is: ‘These are the defilements’; I experientially understood as it really is: ‘This is the origin of the defilements’; I experientially understood as it really is: ‘This is the cessation of the defilements’; I experientially understood as it really is: ‘This is the path leading to the cessation of the defilements.’ As I knew and saw this, my mind was liberated from the defilement of sensual pleasure, from the defilement of existence, and from the defilement of ignorance. In liberation there was the knowledge: ‘liberated’. I experientially understood: ‘Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence.’ This was the third knowledge attained by me, Aggivessana, in the last watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens in one who dwells diligent, ardent, and resolute. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

Conclusion

Section titled “Conclusion”

1262. Moreover, I recall, Aggivessana, having taught the Dhamma to an assembly of many hundreds. And each and every one thinks of me thus:

‘The wanderer Gotama teaches the Dhamma just for me.’

But, Aggivessana, it should not be seen that way; a Tathāgata teaches the Dhamma to others only for the purpose of making them understand. So, Aggivessana, at the conclusion of that very talk, I settle, steady, unify, and focus my mind internally on that same previous samādhinimitta (object of focus), by which I abide continually.”

1263. “This is believable of Bho Gotama, as it is of a liberated one, a perfectly awakened one. But does Bho Gotama recall having slept during the day?”

“I recall, Aggivessana, in the last month of the hot season, after my meal, having returned from my alms round, I would lay out my four-folded outer robe and lie down on my right side, aware and clearly comprehending, and fall asleep.”

“Some religious practitioners, Bho Gotama, call this ‘abiding in delusion’.”

“Aggivessana, one is not deluded or undeluded merely by that. However, Aggivessana, listen to how one is deluded and how one is undeluded. Attend closely, I shall speak.”

“Yes, Bho,” Saccaka the Nigaṇṭha’s son replied to the Bhagavā. The Bhagavā said this:

1264. “Aggivessana, whoever has defilements that lead to corruption, to renewed existence, troublesome, resulting in suffering, and lead to future birth, ageing, and death, which are not given up — that person I call ‘deluded’. For, Aggivessana, by not giving up the defilements, one is deluded. But whoever, Aggivessana, has defilements that lead to corruption, to renewed existence, troublesome, resulting in suffering, and lead to future birth, ageing, and death, which are given up — that person I call ‘undeluded’. For, Aggivessana, by giving up the defilements, one is undeluded.

1265. For the Tathāgata, Aggivessana, the defilements that lead to corruption, to renewed existence, troublesome, resulting in suffering, and lead to future birth, ageing, and death, are given up, cut off at the root, made like a palm stump, obliterated, and not subject to future arising. Just as, Aggivessana, a palm tree whose crown has been cut off is incapable of growing again, so too for the Tathāgata, Aggivessana, the defilements that lead to corruption, to renewed existence, troublesome, resulting in suffering, and lead to future birth, ageing, and death, are given up, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.”

1266. When this was said, Saccaka the Nigaṇṭha’s son said this to the Bhagavā:

“It is incredible, Bho Gotama! It is amazing, Bho Gotama! To think that when Bho Gotama is spoken to with such repeated harshness, being addressed with such aggressive words, his skin colour brightens, and his facial complexion becomes bright, as it should for a liberated one, a perfectly awakened one. I recall, Bho Gotama, having engaged Pūraṇa Kassapa in debate. But when I engaged him in debate, he evaded the issue, diverted the conversation, and displayed anger, ill-will, and indignation. But when Bho Gotama is spoken to with such repeated harshness, being addressed with such aggressive words, his skin colour brightens, and his facial complexion becomes bright, as it should for a liberated one, a perfectly awakened one. I recall, Bho Gotama, having engaged Makkhali Gosāla… Ajita Kesakambala… Pakudha Kaccāyana… Sañjaya Belaṭṭhaputta… and Nigaṇṭha Nāṭaputta in debate. But when I engaged him in debate, he evaded the issue, diverted the conversation, and displayed anger, ill-will, and indignation. But when Bho Gotama is spoken to with such repeated harshness, being addressed with such aggressive words, his skin colour brightens, and his facial complexion becomes bright, as it should for a liberated one, a perfectly awakened one. Well then, Bho Gotama, I must go. I have many duties, much to do.”

“Aggivessana, do now as you see fit.”

1267. Then Saccaka the Nigaṇṭha’s son, having rejoiced in and approved of the Bhagavā’s words, rose from his seat and departed.

1268. The Greater Discourse to Saccaka, the sixth, is finished.

Footnotes

Section titled “Footnotes”

  1. It is strange that the Buddha is offended by Saccaka’s seemingly innocuous, and some might say even respectful words. Perhaps the Buddha was detecting sarcasm in his voice. ↩

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