6.
The Greater Discourse to Saccaka
364. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the Blessed One, in the earlier period of the day, was well dressed, and taking his bowl and robe, was wishing to enter Vesālī for almsfood. Then Saccaka, the son of a Jain, walking up and down for leg exercise, wandering about, approached the Great Wood, to the Pinnacled Hall. The Venerable Ānanda saw Saccaka, the son of a Jain, coming from afar. Having seen the Blessed One, he said this - "This Saccaka, the son of a Jain, venerable sir, is coming, a debater, one who claims to be wise, highly honoured by many people. He, venerable sir, desires to disparage the Buddha, desires to disparage the Community, desires to disparage the Community. It would be good, venerable sir, if the Blessed One would sit down for a moment, out of compassion." The Blessed One sat down on the prepared seat. Then Saccaka, the son of a Jain, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Saccaka, the son of a Jain, said this to the Blessed One -
365. "There are, Master Gotama, some ascetics and brahmins who dwell devoted to the pursuit of bodily development, but not to mental development. For they, Master Gotama, experience bodily painful feeling. Once in the past, Master Gotama, when one was touched by bodily painful feeling, there would be stiffening of the thighs, the heart would burst, hot blood would gush from the mouth, and one would reach madness and derangement of the mind. For him, Master Gotama, this mind follows the body, it is subject to the body's control. What is the reason for this? Because of the undeveloped mind. But there are, Master Gotama, some ascetics and brahmins who dwell devoted to the pursuit of mental development, but not to bodily development. For they, Master Gotama, experience mental painful feeling. Once in the past, Master Gotama, when one was touched by mental painful feeling, there would be stiffening of the thighs, the heart would burst, hot blood would gush from the mouth, and one would reach madness and derangement of the mind. For him, Master Gotama, this body follows the mind, it is subject to the mind's control. What is the reason for this? Because of the undeveloped body. This occurs to me, Master Gotama: 'Certainly the disciples of Master Gotama dwell devoted to the pursuit of mental development, but not to bodily development.'"
366. "But how have you, Aggivessana, heard of bodily development?" "As follows - Nanda Vaccha, Kisa Saṃkicca, Makkhali Gosāla - these, Master Gotama, are naked ascetics, of loose habits, licking their hands, not ones who come when asked 'Come, venerable sir,' not ones who stop when asked 'Stop, venerable sir,' they do not accept food brought to them, nor food specifically prepared for them, nor an invitation. They do not accept food from the mouth of a pot, they do not accept food from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming, they do not drink fish, nor meat, nor liquor, nor fermented drink, nor rice-water. They are one-house men taking one morsel, or two-house men taking two morsels, etc. or seven-house men taking seven morsels. They sustain themselves with one small dish of food, they sustain themselves with two small dishes of food, etc. they sustain themselves with seven small dishes of food. They take food once a day, they take food once every two days, etc. they take food once every seven days. Thus they dwell devoted to the practice of eating food in rotation even up to half a month."
"But do they, Aggivessana, sustain themselves with just that much?" "No indeed, Master Gotama. Sometimes, Master Gotama, they eat excellent excellent solid foods, they eat excellent excellent meals, they taste excellent excellent delicacies, they drink excellent excellent beverages. They make this body gain strength, they make it grow, they make it fat."
"What, Aggivessana, they formerly abandoned, they later accumulate; thus there is increase and decrease of this body. But how have you, Aggivessana, heard of mental development?" Saccaka, the son of a Jain, when asked by the Blessed One about mental development, could not answer properly.
367. Then the Blessed One said this to Saccaka, the son of a Jain - "Even that former bodily development spoken of by you, Aggivessana, is not righteous bodily development in the Noble One's discipline. You, Aggivessana, do not even know bodily development, how then will you know mental development? But, Aggivessana, how one is undeveloped in body and undeveloped in mind, and how one is developed in body and developed in mind - listen to that, pay close attention, I will speak." "Yes, sir," Saccaka, the son of a Jain, assented to the Blessed One. The Blessed One said this -
368. "And how, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, for an uninstructed worldling a pleasant feeling arises. He, being touched by pleasant feeling, becomes passionate for pleasure and commits to passion for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, an unpleasant feeling arises. He, being touched by unpleasant feeling, grieves, is wearied, laments, beats his breast and wails, falls into confusion. For him, Aggivessana, even an arisen pleasant feeling remains obsessing the mind because of undevelopment of body, and even an arisen unpleasant feeling remains obsessing the mind because of undevelopment of mind. For whoever, Aggivessana, thus on both sides, even an arisen pleasant feeling remains obsessing the mind because of undevelopment of body, and even an arisen unpleasant feeling remains obsessing the mind because of undevelopment of mind, thus indeed, Aggivessana, one is undeveloped in body and undeveloped in mind.
369. "And how, Aggivessana, is one developed in body and developed in mind? Here, Aggivessana, for an instructed noble disciple a pleasant feeling arises. He, being touched by pleasant feeling, does not become passionate for pleasure and does not commit to passion for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, an unpleasant feeling arises. He, being touched by unpleasant feeling, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. For him, Aggivessana, even an arisen pleasant feeling does not remain obsessing the mind because of development of body, and even an arisen unpleasant feeling does not remain obsessing the mind because of development of mind. For whoever, Aggivessana, thus on both sides, even an arisen pleasant feeling does not remain obsessing the mind because of development of body, and even an arisen unpleasant feeling does not remain obsessing the mind because of development of mind. Thus indeed, Aggivessana, one is developed in body and developed in mind."
370. "Thus confident am I in Master Gotama! For Master Gotama is developed in body and developed in mind." "Certainly this speech has been spoken by you, Aggivessana, having approached and accused, but I will explain to you. Since I, Aggivessana, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness, that indeed an arisen pleasant feeling would remain obsessing my mind, or an arisen unpleasant feeling would remain obsessing my mind - this is impossible."
"Surely there does not arise for Master Gotama such a pleasant feeling as would, having arisen, remain obsessing the mind; surely there does not arise for Master Gotama such an unpleasant feeling as would, having arisen, remain obsessing the mind."
371. "How could it not be, Aggivessana? Here, Aggivessana, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred to me - 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' So I, Aggivessana, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the first stage of life, against the wishes of my unwilling parents, with tearful faces, weeping, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'I wish, friend Kālāma, to live the holy life in this Teaching and discipline.' When this was said, Aggivessana, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, Aggivessana, before long, quickly, learnt that Teaching thoroughly. So I, Aggivessana, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, Aggivessana - 'Āḷāra Kālāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Āḷāra Kālāma dwells knowing and seeing this Teaching.'
Then I, Aggivessana, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'In what respect, friend Kālāma, do you declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, Aggivessana, Āḷāra Kālāma declared the plane of nothingness. This occurred to me, Aggivessana - 'It is not only Āḷāra Kālāma who has faith, I too have faith; it is not only Āḷāra Kālāma who has energy, I too have energy; it is not only Āḷāra Kālāma who has mindfulness, I too have mindfulness; it is not only Āḷāra Kālāma who has concentration, I too have concentration; it is not only Āḷāra Kālāma who has wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Āḷāra Kālāma declares, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, Aggivessana, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.
Then I, Aggivessana, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'Is it to this extent, friend Kālāma, that you declare this Teaching, having realised by direct knowledge yourself, having attained?' 'It is to this extent indeed, friend, that I declare this Teaching, having realised by direct knowledge myself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which I declare, having realised by direct knowledge myself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained; the Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching I declare, having realised by direct knowledge myself, having attained. Thus the Teaching which I know, that Teaching you know; the Teaching which you know, that Teaching I know. Thus as I am, so are you; as you are, so am I. Come now, friend, let us both together look after this community.' Thus indeed, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, being his pupil, on an equal footing with himself, and honoured me with the highest honour. This occurred to me, Aggivessana - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of nothingness.' So I, Aggivessana, not being satisfied with that Teaching, disenchanted with that Teaching, departed.
372. "So I, Aggivessana, seeking what is wholesome, searching for the unsurpassed state of supreme peace, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'I wish, friend, to live the holy life in this Teaching and discipline.' When this was said, Aggivessana, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, Aggivessana, before long, quickly, learnt that Teaching thoroughly. So I, Aggivessana, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, Aggivessana - 'Rāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Rāma dwelt knowing and seeing this Teaching.' Then I, Aggivessana, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'In what respect, friend, did Rāma declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, Aggivessana, Udaka Rāmaputta declared the plane of neither-perception-nor-non-perception. This occurred to me, Aggivessana - 'It is not only Rāma who had faith, I too have faith; it is not only Rāma who had energy, I too have energy; it is not only Rāma who had mindfulness, I too have mindfulness; it is not only Rāma who had concentration, I too have concentration; it is not only Rāma who had wisdom, I too have wisdom; What if I were to strive for the realisation of that Teaching which Rāma declared, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, Aggivessana, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.
"Then I, Aggivessana, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Is it to this extent, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained?' 'It is to this extent indeed, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which Rāma declared, having realised by direct knowledge himself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained; the Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching Rāma declared, having realised by direct knowledge himself, having attained. Thus the Teaching which Rāma directly knew, that Teaching you know; the Teaching which you know, that Teaching Rāma directly knew. Thus as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you look after this community.' Thus indeed, Aggivessana, Udaka Rāmaputta, being my fellow in the holy life, placed me in the position of teacher, and honoured me with the highest honour. This occurred to me, Aggivessana - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of neither-perception-nor-non-perception.' So I, Aggivessana, not being satisfied with that Teaching, disenchanted with that Teaching, departed.
373. "So I, Aggivessana, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering on a journey gradually among the Magadhans, arrived at Uruvelā, the market town of Senāni. There I saw a delightful piece of land, a pleasing jungle thicket, a flowing river with pure water, with good fords, delightful, and all around a village as food resort. This occurred to me, Aggivessana - 'Delightful indeed, friend, is this piece of land, pleasing is the jungle thicket, the river flows with pure water, with good fords, delightful, and all around is a village as food resort. This is indeed suitable for a son of good family desirous of striving, for striving.' So I, Aggivessana, sat down right there - 'This is suitable for striving.'
374. "So much so, Aggivessana, that three similes came to my mind, simple, never heard before. Just as, Aggivessana, wet wood with sap placed in water. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Aggivessana, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed in water, produce fire, manifest heat?" "No indeed, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that wood is wet with sap, and moreover it is placed in water. That man would only become a partaker of weariness and vexation." "Just so, Aggivessana, whatever ascetics or brahmins dwell not withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, Aggivessana, was the first simile that came to my mind, simple, never heard before.
375. "Another simile also came to my mind, Aggivessana, simple, never heard before. Just as, Aggivessana, wet wood with sap, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Aggivessana, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed far from water on dry ground, produce fire, manifest heat?" "No indeed, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that wood is wet with sap, even though it is placed far from water on dry ground. And that man would only become a partaker of weariness and vexation." "Just so, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, yet whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, Aggivessana, was the second simile that came to my mind, simple, never heard before."
376. "Another simile also came to my mind, Aggivessana, a third one, simple, never heard before. Just as, Aggivessana, dry wood, a dead tree, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Aggivessana, would that man, having taken an upper fire-stick, rubbing that dry wood, a dead tree, placed far from water on dry ground, produce fire, manifest heat?" "Yes, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that wood is dry, a dead tree, and moreover it is placed far from water on dry ground." "Just so, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is well abandoned internally, well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. This, Aggivessana, was the third simile that came to my mind, simple, never heard before. These three similes came to my mind, Aggivessana, simple, never heard before."
377. This occurred to me, Aggivessana - 'What if I, with teeth clenched, with tongue pressed against the palate, were to restrain, crush, and torment the mind by the mind.' So I, Aggivessana, with teeth clenched, with tongue pressed against the palate, restrain, crush, and torment the mind by the mind. As I, Aggivessana, with teeth clenched, with tongue pressed against the palate, was restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. Just as, Aggivessana, a strong man, having seized a weaker man by the head or by the shoulders, would restrain, crush, and torment him, just so indeed for me, Aggivessana, with teeth clenched, with tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.
378. This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth and through the nose. When the in-breath and out-breath through the mouth and through the nose were stopped, Aggivessana, there was an exceeding sound of winds escaping through the ear-holes. Just as there is an exceeding sound of a blacksmith's bellows being blown, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth and through the nose were stopped, there was an exceeding sound of winds escaping through the ear-holes. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.
This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Aggivessana, exceeding winds struck at my head. Just as, Aggivessana, a strong man were to crush one's head with a sharp point, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds struck at my head. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.
This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Aggivessana, there were exceeding headaches in my head. Just as, Aggivessana, a strong man were to bind one's head with a tight leather strap as a head-band, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there were exceeding headaches in my head. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.
This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Aggivessana, exceeding winds cut through my belly. Just as, Aggivessana, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds cut through my belly. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.
This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Aggivessana, there was an exceeding burning in my body. Just as, Aggivessana, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there was an exceeding burning in my body. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind. So much so, Aggivessana, that deities, having seen me, said thus: 'The ascetic Gotama is dead.' Some deities said thus: 'The ascetic Gotama is not dead, but he is dying.' Some deities said thus: 'The ascetic Gotama is not dead, nor is he dying; the ascetic Gotama is a Worthy One; such is the dwelling of a Worthy One.'
379. This occurred to me, Aggivessana - 'What if I were to proceed to the complete arrest of food.' Then, Aggivessana, deities approached me and said this - 'Do not, sir, proceed to the complete arrest of food. If you, sir, proceed to the complete arrest of food, we shall instil divine nutriment through your pores, and by that you will sustain yourself.' This occurred to me, Aggivessana - 'If I were to claim complete non-eating, and these deities were to instil divine nutriment through my pores, and by that I were to sustain myself, that would be false on my part.' So I, Aggivessana, dismissed those deities, saying 'enough'.
380. This occurred to me, Aggivessana - 'What if I were to take food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup.' So I, Aggivessana, took food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup. When I, Aggivessana, was taking food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, just so were my limbs and minor limbs because of that very little food. Just as a camel's hoof, just so were my buttocks because of that very little food. Just as a string of beads, just so was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, just so my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, just so in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, just so the skin of my head became shrivelled and withered because of that very little food.
So I, Aggivessana, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly, so much, Aggivessana, had the skin of my belly clung to my backbone because of that very little food. So I, Aggivessana, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, Aggivessana, soothing this very body, would rub my limbs with my hand. As I, Aggivessana, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food. So much so, Aggivessana, that people, having seen me, said thus - 'The ascetic Gotama is black.' Some people said thus - 'The ascetic Gotama is not black, the ascetic Gotama is brown.' Some people said thus - 'The ascetic Gotama is not black, nor is he brown, the ascetic Gotama is of golden-fish complexion.' So much, Aggivessana, had my pure and bright complexion been damaged because of that very little food.
381. This occurred to me, Aggivessana - 'Whatever ascetics or brahmins in the past period of time experienced painful, sharp, severe, bitter feelings caused by their own exertion, this was the utmost, not more than this. And whatever ascetics or brahmins in the future period of time will experience painful, sharp, severe, bitter feelings caused by their own exertion, this will be the utmost, not more than this. And whatever ascetics or brahmins at present experience painful, sharp, severe, bitter feelings caused by their own exertion, this is the utmost, not more than this. Yet I do not by this bitter performance of austerities attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones. Could there be another path to enlightenment?' This occurred to me, Aggivessana - 'I directly know that while my father the Sakyan was working, I was seated in the cool shade of a rose-apple tree, and quite secluded from sensual pleasures, secluded from unwholesome mental states, having attained, I dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Could this be the path to enlightenment?' Then, Aggivessana, there arose in me consciousness following mindfulness - 'This is the very path to enlightenment.' This occurred to me, Aggivessana - 'Why do I fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states?' This occurred to me, Aggivessana - 'I do not fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states.'
382. This occurred to me, Aggivessana - 'It is not easy to attain happiness with a body that has reached such extreme emaciation; what if I were to take gross food, rice and food made with flour.' So I, Aggivessana, took gross food, rice and food made with flour. Now at that time five monks were attending upon me - 'Whatever teaching the ascetic Gotama will attain, he will inform us of it.' When I, Aggivessana, took gross food, rice and food made with flour, then those five monks, disheartened, departed - 'The ascetic Gotama is given to luxurious living, has strayed from striving, has reverted to luxurious living.'
383. "So I, Aggivessana, having taken gross food, having gained strength, quite secluded from sensual pleasures, secluded from unwholesome mental states, entered and dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind. With the subsiding of applied and sustained thought, I entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind. With the fading away of rapture, I dwelt equanimous, mindful and fully aware. And I experienced happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I entered and dwelt in the third meditative absorption. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, I entered and dwelt in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.
384. "When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of recollecting past lives. I recollect manifold past lives, that is - one birth... etc. Thus with aspects and terms I recollect manifold past lives. This, Aggivessana, was the first true knowledge attained by me in the first watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose; as happens for one dwelling diligent, ardent, and resolute. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.
385. "When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions. Etc. This, Aggivessana, was the second true knowledge attained by me in the middle watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose; as happens for one dwelling diligent, ardent, and resolute. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.
386. "When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the elimination of mental corruptions. I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the practice leading to the cessation of suffering.' I directly knew as it really is: 'These are the mental corruptions'; I directly knew as it really is: 'This is the origin of mental corruptions'; I directly knew as it really is: 'This is the cessation of mental corruptions'; I directly knew as it really is: 'This is the practice leading to the cessation of mental corruptions.' For me knowing thus, seeing thus, the mind became liberated from the mental corruption of sensuality, the mind became liberated from the mental corruption of existence, the mind became liberated from the mental corruption of ignorance. When liberated, there was the knowledge: 'Liberated.' I directly knew: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This, Aggivessana, was the third true knowledge attained by me in the last watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose; as happens for one dwelling diligent, ardent, and resolute. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.
387. "I directly know, Aggivessana, that I have taught the Teaching to assemblies of many hundreds. So much so that each one thinks thus - 'The ascetic Gotama teaches the Teaching referring to me alone.' But this, Aggivessana, should not be seen thus; the Truth-finder teaches the Teaching to others only for the purpose of making them understand. So I, Aggivessana, at the conclusion of that very talk, internally steady the mind, settle it, make it one-pointed, and concentrate it on that very same former sign of concentration, by which I constantly dwell."
"This is trustworthy of Master Gotama, as is natural for a Worthy One, a One Enlightened by himself. But does the venerable Gotama directly know sleeping by day?" "I directly know, Aggivessana, that in the last month of summer, after the meal, having returned from the alms round, having prepared the double robe folded in four, I enter sleep on my right side, mindful and fully aware." "This indeed, Master Gotama, some ascetics and brahmins call an abiding in confusion." "Not by this much, Aggivessana, is one deluded or undeluded. But, Aggivessana, listen to how one is deluded and how one is undeluded, pay close attention, I will speak." "Yes, sir," Saccaka, the son of a Jain, assented to the Blessed One. The Blessed One said this -
388. "For whoever, Aggivessana, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have not been abandoned, him I call 'deluded'. For indeed, Aggivessana, through non-abandoning of mental corruptions one is deluded. For whoever, Aggivessana, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, him I call 'undeluded'. For indeed, Aggivessana, through abandoning of mental corruptions one is undeluded.
"For the Truth-finder, Aggivessana, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just as, Aggivessana, a palm tree with its crown cut off is incapable of further growth, just so, Aggivessana, for the Truth-finder those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future."
389. When this was said, Saccaka, the son of a Jain, said this to the Blessed One - "It is wonderful, Master Gotama, it is marvellous, Master Gotama! That when Master Gotama is being spoken to thus repeatedly attacking, being addressed with offensive ways of speaking, his complexion becomes bright and his facial features become clear, as is natural for a Worthy One, a One Enlightened by himself. I do recall, Master Gotama, having engaged Pūraṇa Kassapa in debate. He too, having been engaged in debate by me, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. But when Master Gotama is being spoken to thus repeatedly attacking, being addressed with offensive ways of speaking, his complexion becomes bright and his facial features become clear, as is natural for a Worthy One, a One Enlightened by himself. I do recall, Master Gotama, Makkhali Gosāla... etc. Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... having engaged Nigaṇṭha Nāṭaputta in debate. He too, having been engaged in debate by me, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. But when Master Gotama is being spoken to thus repeatedly attacking, being addressed with offensive ways of speaking, his complexion becomes bright and his facial features become clear, as is natural for a Worthy One, a One Enlightened by himself. Well then, Master Gotama, we will now go. We have much to do, we have many duties." "Now do as you think fit, Aggivessana."
Then Saccaka, the son of a Jain, having delighted in and given thanks for what the Blessed One had said, rose from his seat and departed.
The Discourse on the Greater Saccaka is concluded as sixth.