MN 36  Mahāsaccaka sutta - The Greater Discourse with Saccaka

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof.

Tena kho pana samayena bhagavā pubbaṇhasamayaṁ sunivattho hoti pattacīvaramādāya vesāliṁ piṇḍāya pavisitukāmo.

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

Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “ayaṁ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṁ nisīdatu anukampaṁ upādāyā”ti. Nisīdi bhagavā paññatte āsane.

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

Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca:

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

“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ. Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ. Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. Tassa kho etaṁ, bho gotama, kāyanvayaṁ cittaṁ hoti, kāyassa vasena vattati. Taṁ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṁ. Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ. Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṁ kissa hetu? Abhāvitattā kāyassa. Tassa mayhaṁ, bho gotama, evaṁ hoti: ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.

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

“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti?

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

“Seyyathidaṁ—nando vaccho, kiso saṅkicco, makkhali gosālo—etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.

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

“Kiṁ pana te, aggivessana, tāvatakeneva yāpentī”ti?

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

“No hidaṁ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.

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

“Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

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

Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

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

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca:

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

“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.

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

Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.

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

“Evaṁ pasanno ahaṁ bhoto gotamassa. Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti.

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

“Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi. Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti.

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

The Noble Quest

“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti.

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

“Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

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

So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.

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

Base of Nothingness

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

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

Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca: ‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

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

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

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

Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā; yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

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

Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?

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

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.

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

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.

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

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

Then, Aggivessana, it occurred to me: ‘This teaching does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, but only to reappearance in the base of nothingness.’

Base Of Neither Perception Nor Non-Perception

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

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

Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca: ‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

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

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.

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

Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; na kho rāmasseva ahosi sati, mayhampatthi sati; na kho rāmasseva ahosi samādhi, mayhampatthi samādhi; na kho rāmasseva ahosi paññā, mayhampatthi paññā; yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

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

Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘ettāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?

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

‘Ettāvatā kho āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.

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

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.

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

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṁ; yādiso tuvaṁ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

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

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. Tassa mayhaṁ, aggivessana, etadahosi: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṁ, aggivessana, tattheva nisīdiṁ ‘alamidaṁ padhānāyā’ti.

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

Three Similes on Lighting A Fire

Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

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

“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

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

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

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

Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?

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

“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

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

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

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

Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

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

“Evaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.

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

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

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

The Ascetic Struggle

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu: ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ: ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. Tassa mayhaṁ, aggivessana, etadahosi: ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti. So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. Tassa mayhaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhārayato, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.

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

So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. So kho ahaṁ, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.

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

Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. Siyā nu kho añño maggo bodhāyā’ti?

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

The Four Jhānas

Tassa mayhaṁ, aggivessana, etadahosi: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti?

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

Tassa mayhaṁ, aggivessana, satānusāri viññāṇaṁ ahosi: ‘eseva maggo bodhāyā’ti.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

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

Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.

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

Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti: ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti. Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

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

So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, I entered and dwelled in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. But Aggivessana, such pleasant feeling that arose in me did not occupy my mind and remain.

Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno. Sukhañca kāyena paṭisaṁvedesiṁ yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

The Three True Knowledges

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

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

Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.

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

ayaṁ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. ‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

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

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.

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

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.

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

Ayaṁ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

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

Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā. Apissu maṁ ekameko evaṁ maññati: ‘mamevārabbha samaṇo gotamo dhammaṁ desetī’ti. Na kho panetaṁ, aggivessana, evaṁ daṭṭhabbaṁ; yāvadeva viññāpanatthāya tathāgato paresaṁ dhammaṁ deseti. So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.

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

Delusion and Non-delusion

“Okappaniyametaṁ bhoto gotamassa yathā taṁ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṁ gotamo divā supitā”ti?

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

“Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti.

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

“Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti?

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

“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

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

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca:

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

“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

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

Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti.

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

Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.