MN36 — Mahāsaccakasutta

Thus have I heard: At one time the Blessed One was dwelling at Vesālī, in the Great Wood, in the Hall with the Peaked Roof.

At that time, the Blessed One, having dressed in the morning and taking his bowl and robe, wished to enter Vesālī for alms. Then Saccaka, the son of the Nigaṇṭhas, while walking and wandering for exercise, approached the Great Wood, the Hall with the Peaked Roof.

The venerable Ānanda saw Saccaka, the son of the Nigaṇṭhas, coming from afar.

Having seen him, he said to the Blessed One: This Saccaka, the son of the Nigaṇṭhas, is coming, a debater, considered wise, well-spoken of by many.

He, venerable sir, desires to discredit the Buddha, the Dhamma, and the Saṅgha.

It would be good, venerable sir, if the Blessed One would sit for a moment out of compassion.

The Blessed One sat on the prepared seat.

Then Saccaka, the son of the Nigaṇṭhas, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and amiable talk, he sat down to one side. Sitting to one side, Saccaka, the son of the Nigaṇṭhas, said to the Blessed One:

There are, Master Gotama, some ascetics and brahmins who are devoted to the development of the body but not to the development of the mind.

They, Master Gotama, experience physical pain.

Previously, Master Gotama, when touched by physical pain, one might sweat, the heart might palpitate, blood might come from the mouth, madness and mental derangement might arise.

For them, Master Gotama, the mind follows the body, acts according to the body. Why is that? Because of the undeveloped mind.

But there are, Master Gotama, some ascetics and brahmins who are devoted to the development of the mind but not to the development of the body. They, Master Gotama, experience mental pain.

Previously, Master Gotama, when touched by mental pain, one might sweat, the heart might palpitate, blood might come from the mouth, madness and mental derangement might arise. For them, Master Gotama, the body follows the mind, acts according to the mind. Why is that?

Because of the undeveloped body.

It occurs to me, Master Gotama, that the followers of Master Gotama are devoted to the development of the mind but not to the development of the body.

What then, Aggivessana, have you heard about body development?

For example: Nanda Vaccha, Kisa Saṅkicca, Makkhali Gosāla: These, Master Gotama, the naked ascetics, without fixed abode, practicing the hand-plucking, do not accept invitations, do not accept from a pot or from a bowl, do not accept food placed in between bamboos or a stick or a pestle, do not eat fish or meat, do not drink liquor or wine, do not drink from wet vessels.

They are either one-householders or one-meal eaters, two-householders or two-meal eaters … up to seven-householders or seven-meal eaters. They accept food once from a bowl, twice from a bowl … up to seven times from a bowl. They eat once a day, twice a day … up to once a week. Thus, they live practicing a fortnightly cycle of food consumption. Is that all they do to maintain themselves?

Not at all, Master Gotama.

Sometimes, Master Gotama, they eat very fine foods, consume very fine meals, lie on very fine beds, drink very fine drinks. They indeed take hold of this body, fatten it, and bloat it. What you abandon earlier and later accumulate, thus there is accumulation and increase of this body.

But what, Aggivessana, have you heard about mind development?

Saccaka, the son of the Nigaṇṭhas, when questioned by the Blessed One about mind development, was unable to answer.

Then the Blessed One said to Saccaka, the son of the Nigaṇṭhas:

Even that body development you spoke of earlier, Aggivessana, in the Noble Discipline is not considered rightful body development.

You do not know body development, Aggivessana, how then will you know mind development? Moreover, Aggivessana, just as there is the undeveloped body and mind, there is also the developed body and mind.

Listen well, pay close attention, I will speak.

Yes, sir, Saccaka, the son of the Nigaṇṭhas, replied to the Blessed One.

The Blessed One said:

How, Aggivessana, is one both undeveloped in body and undeveloped in mind? Here, Aggivessana, when a pleasant feeling arises in an untaught ordinary person, being touched by that pleasant feeling, he becomes attached to it and falls into craving. When that pleasant feeling ceases, a painful feeling arises. Being touched by that painful feeling, he grieves, becomes distressed, laments, weeps beating his breast, and becomes confused.

Because of that, Aggivessana, the arisen pleasant feeling persists, overwhelming his mind due to the undeveloped body, and the arisen painful feeling persists, overwhelming his mind due to the undeveloped mind. For anyone, Aggivessana, for whom in this manner both the arisen pleasant feeling persists, overwhelming his mind due to the undeveloped body, and the arisen painful feeling persists, overwhelming his mind due to the undeveloped mind, thus, Aggivessana, one is both undeveloped in body and undeveloped in mind.

And how, Aggivessana, is one both developed in body and developed in mind? Here, Aggivessana, when a pleasant feeling arises in a learned disciple of the noble ones, being touched by that pleasant feeling, he does not become attached to it, nor does he fall into craving. When that pleasant feeling ceases, a painful feeling arises. Being touched by that painful feeling, he does not grieve, become distressed, lament, weep beating his breast, or become confused.

Because of that, Aggivessana, the arisen pleasant feeling does not persist, overwhelming his mind due to the developed body, and the arisen painful feeling does not persist, overwhelming his mind due to the developed mind. For anyone, Aggivessana, for whom in this manner both the arisen pleasant feeling does not persist, overwhelming his mind due to the developed body, and the arisen painful feeling does not persist, overwhelming his mind due to the developed mind, thus, Aggivessana, one is both developed in body and developed in mind.

Thus I have faith in you, Master Gotama. For Master Gotama is both developed in body and developed in mind.

Indeed, Aggivessana, you have spoken these words to me after careful consideration, but I will explain further. Since I, Aggivessana, having shaved off my hair and beard, donning the yellow robes, went forth from the home life into homelessness, it is not the case that an arisen pleasant feeling persists, overwhelming my mind, nor does an arisen painful feeling persist, overwhelming my mind.

It is certainly not the case, Master Gotama, that a pleasant feeling arises in you such that it would persist, overwhelming your mind; nor is it the case that a painful feeling arises in you such that it would persist, overwhelming your mind.

What would it be, Aggivessana? Here, Aggivessana, even before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell. What if I shave off my hair and beard, don the yellow robes, and go forth from the home life into homelessness?

And later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, although my mother and father wished otherwise and were grieving with tearful faces, I shaved off my hair and beard, donned the yellow robes, and went forth from the home life into homelessness. Having gone forth, in search of what is skillful, seeking the supreme state of sublime peace, I went to Āḷāra Kālāma and, on arrival, said to him: I want to lead the holy life in this doctrine and discipline.

When this was said, Aggivessana, Āḷāra Kālāma said to me: You may stay here, Venerable. This teaching is such that a wise man can soon enter and dwell in his own teacher's knowing, having realized it for himself through direct knowing. It was not long before I quickly learned that Dhamma.

And as far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowing and assurance, and I claimed, I know and see: and there were others who did likewise. I considered: It is not through mere faith alone that Āḷāra Kālāma declares, I enjoy the Dhamma, but he also declares, I know and see. Surely Āḷāra Kālāma dwells knowing and seeing this Dhamma. Then I went to Āḷāra Kālāma and asked him: To what extent do you declare...

Friend Kālāma, did you declare this Dhamma having directly known and realized it for yourself? When this was said, Aggivessana, Āḷāra Kālāma declared the base of nothingness. It occurred to me, Aggivessana, that it is not only Āḷāra Kālāma who has faith, I also have faith; it is not only Āḷāra Kālāma who has energy, I also have energy; it is not only Āḷāra Kālāma who has mindfulness, I also have mindfulness; it is not only Āḷāra Kālāma who has concentration, I also have concentration; it is not only Āḷāra Kālāma who has wisdom, I also have wisdom.

Why don't I strive to realize the Dhamma that Āḷāra Kālāma declares he lives having directly known and realized for himself? So, Aggivessana, it was not long before I quickly directly knew and realized that Dhamma for myself. Then, Aggivessana, I approached Āḷāra Kālāma and said to him: Friend Kālāma, did you declare this Dhamma having directly known and realized it for yourself? Indeed, friend, I declared this Dhamma having directly known and realized it for myself.

I too, friend, live having directly known and realized this Dhamma for myself. It is a gain for us, friend, a great gain for us, that we see such a fellow spiritual practitioner in you. Just as I declare the Dhamma having directly known and realized it for myself, you live having directly known and realized that Dhamma for yourself; and just as you live having directly known and realized that Dhamma for yourself, I declare the Dhamma having directly known and realized it for myself.

Thus, what Dhamma I know, you know; and what Dhamma you know, I know. As I am, so are you; as you are, so am I. Come now, friend, let us both lead this community together. Thus, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, his student, on an equal footing with himself, honoring me with great respect. It occurred to me, Aggivessana, that this Dhamma does not lead to dispassion, to fading away, to cessation, to peace, to direct knowing, to enlightenment, to Nibbāna, but only to the attainment of the base of nothingness.

So, Aggivessana, without glorifying that Dhamma, I left it, being disillusioned with it. Then, Aggivessana, seeking the supreme state of sublime peace, I approached Uddaka Rāmaputta and said to him: Friend, I wish to lead the holy life in this Dhamma and Discipline. When this was said, Aggivessana, Uddaka Rāmaputta said to me: Live, venerable sir, this Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowing, having realized it for himself through direct knowing.

So, Aggivessana, it was not long before I quickly comprehended that Dhamma. Thus, Aggivessana, with just a little effort, I claimed to speak of knowing and the higher Dhamma, saying I know, I see, just as my own and others do. It occurred to me, Aggivessana, that Rāma did not declare this Dhamma having realized it for himself through mere faith alone. Surely, Rāma lived having known and seen this Dhamma.

Then, Aggivessana, I approached Uddaka Rāmaputta and said to him: Friend, to what extent did Rāma declare this Dhamma having directly known and realized it for himself? When this was said, Aggivessana, Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception.

It occurred to me, Aggivessana, that it is not only Rāma who had faith, I also have faith; it is not only Rāma who had energy, I also have energy; it is not only Rāma who had mindfulness, I also have mindfulness; it is not only Rāma who had concentration, I also have concentration; it is not only Rāma who had wisdom, I also have wisdom. Why don't I strive to realize the Dhamma that Rāma declared he lived having directly known and realized for himself?

So, Aggivessana, it was not long before I quickly directly knew and realized that Dhamma for myself. Then, Aggivessana, I approached Uddaka Rāmaputta and said to him: Friend, did Rāma declare this Dhamma having directly known and realized it for himself to this extent?

Did Rama declare this?

Indeed, friend, Rama declared this Dhamma having directly known and realized it for himself.

And I, friend, also live having directly known and realized this Dhamma for myself.

It is our gain, friend, our great fortune, that we see such a fellow disciple as the venerable one.

Thus, the Dhamma that Rama declared having directly known and realized for himself, you now live having directly known and realized for yourself; and the Dhamma you live having directly known and realized for yourself, Rama declared having directly known and realized for himself.

Thus, what Dhamma Rama directly knew, you know; and what Dhamma you know, Rama directly knew.

Thus, as Rama was, so are you; as you are, so was Rama.

Come now, friend, take care of this community.

Thus, Aggivessana, Udaka Ramaputta, being my fellow disciple, placed me in the position of a teacher and honored me with great respect.

To me, Aggivessana, it occurred: This Dhamma does not lead to dispassion, to fading away, to cessation, to peace, to direct knowing, to enlightenment, to Nibbana, but only to the attainment of the realm of neither-perception-nor-non-perception.

Therefore, Aggivessana, I left that Dhamma unadorned and departed from it.

As I, Aggivessana, was seeking the good, searching for the supreme state of sublime peace, wandering through the Magadhan country, I gradually reached Uruvela Senanigama.

There I saw an attractive piece of land, a lovely forest grove, a flowing river with clear, pleasant water, and nearby, a village for alms resort.

To me, Aggivessana, it occurred: Indeed, this is a delightful piece of land, a lovely forest grove, the river flows with clear, pleasant water, and nearby is a village for alms resort. This is suitable for the striving of a clansman intent on striving.

So, Aggivessana, I sat down there thinking: This is suitable for striving.

Indeed, Aggivessana, three similes occurred to me unexpectedly, never heard before.

For example, Aggivessana, a wet, sappy piece of wood lying in water.

Then a man comes with an upper fire-stick, thinking: I will produce fire, generate heat.

What do you think, Aggivessana, would that man be able to produce fire and generate heat by rubbing the wet, sappy piece of wood lying in water with the upper fire-stick?

No, indeed, Lord Gotama.

For what reason?

Because, Lord Gotama, it is wet, sappy wood, and it has been lying in water. As long as that man keeps trying, he will only become tired and distressed.

Similarly, Aggivessana, whatever ascetics and brahmins who are indulgent in bodily and mental pleasures, whose internal lust for pleasures is not abandoned, not calmed, they, even if they experience painful, sharp, severe, bitter, disagreeable sensations, are incapable of knowing, vision, and supreme enlightenment. And if they do not experience those painful sensations, they are still incapable of knowing, vision, and supreme enlightenment.

This, Aggivessana, was the first simile that occurred to me unexpectedly, never heard before.

Another simile, Aggivessana, occurred to me unexpectedly, never heard before.

For example, Aggivessana, a wet, sappy piece of wood lying on dry ground.

Then a man comes with an upper fire-stick, thinking: I will produce fire, generate heat.

What do you think, Aggivessana, would that man be able to produce fire and generate heat by rubbing the wet, sappy piece of wood lying on dry ground with the upper fire-stick?

No, indeed, Lord Gotama.

For what reason?

Because, Lord Gotama, it is wet, sappy wood, even though it is lying on dry ground. As long as that man keeps trying, he will only become tired and distressed.

When ascetics and brahmins feel acute, severe, harsh, and bitter pain, they are incapable of knowing, vision, and supreme enlightenment. This, Aggivessana, struck me as a second simile, previously unheard and astonishing. Another simile, Aggivessana, appeared to me, also previously unheard and astonishing. Just as, Aggivessana, a dry piece of wood or a bundle placed far from water on the ground, and a man comes with an upper fire-stick saying, I will produce fire, I will make heat.

What do you think, Aggivessana, would that man, by rubbing the upper fire-stick on the dry wood or bundle placed far from water on the ground, produce fire and make heat? Yes, Venerable Sir Gotama. For what reason? Because, Venerable Sir Gotama, the wood or bundle is dry and placed far from water on the ground. Similarly, Aggivessana, any ascetics or brahmins who live detached from bodily and mental desires, whose desire, affection, infatuation, thirst, and fever for sensual pleasures are internally abandoned and tranquil, even if they feel acute, severe, harsh, and bitter pain, are capable of knowing, vision, and supreme enlightenment.

Whether or not they feel such pain, they are capable of knowing, vision, and supreme enlightenment. This, Aggivessana, was the third simile that appeared to me, previously unheard and astonishing. These three similes, Aggivessana, appeared to me, previously unheard and astonishing. It occurred to me, Aggivessana, What if I were to bite my teeth together, press my tongue against the roof of my mouth, and crush mind with mind.

So, Aggivessana, I bite my teeth together, press my tongue against the roof of my mouth, and crush mind with mind. As I do so, sweat runs from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and crush him, similarly, sweat runs from my armpits as I crush mind with mind. My energy is aroused without slackening, mindfulness is established without confusion, and my body is aroused and uncalm due to the exertion overwhelmed by pain. Even such pain does not invade my mind and remain.

It occurred to me, Aggivessana, What if I were to practice breathless meditation. So, I stopped the breath from my mouth and nose. As I did so, a loud sound of winds escaped from my ears. Just as the loud sound of a smith's bellows, so was the loud sound of winds escaping from my ears. My energy is aroused without slackening, mindfulness is established without confusion, and my body is aroused and uncalm due to the exertion overwhelmed by pain. Even such pain does not invade my mind and remain. It occurred to me, Aggivessana, What if I were to practice breathless meditation.

So, I stopped the breath from my mouth, nose, and ears. As I did so, strong winds pressed through my head. Just as a strong man might pierce another's head with a sharp point, so strong winds pressed through my head. My energy is aroused without slackening, mindfulness is established without confusion, and my body is aroused and uncalm due to the exertion overwhelmed by pain. Even such pain does not invade my mind and remain.

He does not give in to the mind.

To me, Aggivessana, it occurred:

Why not meditate on the breathless meditation?

So, I, Aggivessana, blocked my breath from the mouth, nose, and ears.

To me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe pain arose in my head.

Just as, Aggivessana, a strong man might tighten a tough leather strap around the head;

likewise, to me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe pain arose in my head.

Indeed, my energy was aroused, unwavering, mindfulness established, undistracted. My body was tense, hardly calmed because of the pain overwhelming my concentration.

Even such painful feelings arose, my mind did not give in.

To me, Aggivessana, it occurred:

Why not meditate on the breathless meditation?

So, I, Aggivessana, blocked my breath from the mouth, nose, and ears.

To me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe winds gushed through my belly.

Just as, Aggivessana, a skilled butcher or his apprentice might carve the belly with a sharp butcher's knife;

likewise, to me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe winds gushed through my belly.

Indeed, my energy was aroused, unwavering, mindfulness established, undistracted. My body was tense, hardly calmed because of the pain overwhelming my concentration.

Even such painful feelings arose, my mind did not give in.

To me, Aggivessana, it occurred:

Why not meditate on the breathless meditation?

So, I, Aggivessana, blocked my breath from the mouth, nose, and ears.

To me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe heat arose in my body.

Just as, Aggivessana, two strong men might seize a weaker man by the arms and roast him over a pit of coals;

likewise, to me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe heat arose in my body.

Indeed, my energy was aroused, unwavering, mindfulness established, undistracted.

My body was tense, hardly calmed because of the pain overwhelming my concentration.

Even such painful feelings arose, my mind did not give in.

And yet, Aggivessana, some deities seeing me said:

The ascetic Gotama has passed away.

Some deities said:

The ascetic Gotama has not passed away, he is about to pass away.

Some deities said:

The ascetic Gotama has not passed away, nor is he about to pass away, the ascetic Gotama is an Arahant, for such is the dwelling of an Arahant.

To me, Aggivessana, it occurred:

Why not practice total cessation of food intake?

Then, Aggivessana, deities approached me and said:

Do not, good sir, practice total cessation of food intake.

If you do, we will infuse divine essence into your pores, and you will be sustained by that.

To me, Aggivessana, it occurred:

If I were to claim total cessation of food intake, and these deities were to infuse divine essence into my pores, and I were to be sustained by that, it would be a falsehood on my part.

So, I, Aggivessana, dismissed those deities, saying Enough.

To me, Aggivessana, it occurred:

Why not eat food little by little, bite by bite, whether it be mung bean soup, pigeon pea soup, black gram soup, or wild rice soup?

So, I, Aggivessana, ate food little by little, bite by bite, whether it be mung bean soup, pigeon pea soup, black gram soup, or wild rice soup.

To me, Aggivessana, eating food little by little, bite by bite, whether it be mung bean soup, pigeon pea soup, black gram soup, or wild rice soup, my body reached a certain measure.

Just as with eighty or black cloths; likewise, my limbs became like that due to the proper amount of food.

Just as

I feel as if I am being beaten; just as a strong man might strike me with his fists. Just as a creeper might wrap around me, so too does my back feel as if it is being pricked by thorns, rising and falling with each blow. Just as the rafters of an old shed might come loose and fall, so too do my ribs come loose and fall with each blow. Just as in a deep well, water striders might appear to sink deep, so too do the pupils of my eyes appear to sink deep within their sockets with each blow. Just as a bitter gourd might split and shrivel in the heat, so too does my skin split and shrivel with each blow.

Thus, I, Aggivessana, grasp at my back as if it were my belly, and my belly as if it were my back, until my skin and my back are as one with each blow. Thus, I, Aggivessana, fall down right there, whether I am to urinate or defecate, with each blow. Thus, I, Aggivessana, while breathing, stroke my limbs with my hand. As I stroke my limbs, foul-smelling particles fall from my body with each blow. And yet, Aggivessana, people seeing me say: The ascetic Gotama is black. Some people say: The ascetic Gotama is not black, he is brown. Some people say: The ascetic Gotama is neither black nor brown; he has the color of a catfish. Until my skin is utterly pure and bright, it is damaged with each blow. It occurred to me, Aggivessana: Whatever ascetics or brahmins in the past have felt painful, racking, sharp, piercing feelings due to exertion, this is the utmost; there is none beyond this.

And whatever ascetics or brahmins in the future will feel painful, racking, sharp, piercing feelings due to exertion, this is the utmost; there is none beyond this. And whatever ascetics or brahmins at present feel painful, racking, sharp, piercing feelings due to exertion, this is the utmost; there is none beyond this. But by this severe austerity, I have not attained any superhuman states, any distinction in knowing and vision worthy of the noble ones.

Could there be another path to enlightenment? It occurred to me, Aggivessana: I recall sitting in the cool shade of a rose-apple tree while my father, the Sakyan, was working. And quite secluded from sensual pleasures, secluded from unwholesome states, I entered and remained in the first jhāna, which is accompanied by thought and examination, with joy and happiness born of seclusion.

Could that be the path to enlightenment? Following that memory came the realization: That is indeed the path to enlightenment. It occurred to me, Aggivessana: Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states? It occurred to me, Aggivessana: I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states. It occurred to me, Aggivessana: It is not easy to attain that pleasure with a body so emaciated.

Suppose I ate some solid food, some rice and porridge. So I, Aggivessana, ate some solid food, some rice and porridge. At that time, five disciples were attending to me, thinking: If the ascetic Gotama achieves some higher state, he will inform us. But when I ate the solid food, those five disciples became disillusioned and left me, thinking: The ascetic Gotama has become indulgent, he has given up the struggle and reverted to luxury. But after eating solid food and regaining strength, secluded from sensual pleasures, secluded from unwholesome states, I entered and remained in the first jhāna, which is accompanied by thought and examination, with joy and happiness born of seclusion. And such pleasant feelings arose in me, yet my mind was not overcome by them.

With the subsiding of thought and examination, I entered and remained in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has joy and happiness born of concentration. And such pleasant feelings arose in me, yet my mind was not overcome by them. With the fading away of joy, I remained equanimous, mindful, and fully aware, feeling pleasure with the body. I entered and remained in the third jhāna, of which the noble ones declare, He has a pleasant abiding who has equanimity and is mindful. And such pleasant feelings arose in me, yet my mind was not overcome by them.

Thus, my mind does not cling to that. By abandoning both pleasure and pain, and with the previous disappearance of joy and grief, I attained and remained in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them.

With my mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowing of the recollection of past lives. I recollected my manifold past lives, that is one birth, two births... with their aspects and details. This was the first knowing I attained in the first watch of the night; ignorance was destroyed, knowing arose; darkness was destroyed, light arose as happens in one who is diligent, ardent, and resolute.

Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them. With my mind thus concentrated... I directed it to the knowing of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

This was the second knowing attained in the middle watch of the night. Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them. With my mind thus concentrated... I directed it to the knowing of the destruction of the taints. I directly knew as it actually is, This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the way leading to the cessation of suffering. These are the taints, This is the origin of the taints, This is the cessation of the taints, This is the way leading to the cessation of the taints.

Knowing and seeing thus, my mind was liberated from the taints of sensual desire, existence, and ignorance. In the liberated mind, there was knowing that it is liberated. I directly knew: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. This was the third knowing I attained in the last watch of the night. Ignorance was destroyed, knowing arose; darkness was destroyed, light arose as happens in one who is diligent, ardent, and resolute.

Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them. I know, Aggivessana, when I teach the Dhamma to many hundreds of people, each one thinks, The ascetic Gotama is teaching the Dhamma especially for me. But it should not be seen like that. The Tathagata teaches the Dhamma to others only to give them knowing. When I teach the Dhamma, Aggivessana, I establish my mind internally in that very same concentration, absorption, unification, and concentration, whereby I always dwell. It is fitting for the Blessed One, Gotama, as he is an arahant, a fully enlightened Buddha.

But does Master Gotama sleep during the day? I do sleep, Aggivessana, in the last month of the hot season, after returning from the alms round, I lay down on my right side in the lion's posture, mindful and fully aware, after folding my robe in four. Some ascetics and brahmins say that sleeping during the day is living in delusion. Not so, Aggivessana, one is not deluded or undeluded by that alone. But listen, pay close attention, I will speak. Yes, sir, Saccaka the Nigantha's son replied. The Blessed One said:

Aggivessana, anyone in whom the taints that are defiling, leading to rebirth, bringing sorrow, resulting in suffering, leading to further birth, aging, and death, are not abandoned, I declare such a person to be deluded. For not abandoning the taints, one is deluded. Anyone in whom these taints... are abandoned, I declare such a person to be undeluded. For abandoning the taints, one is undeluded. The Tathagata...

Listen, Aggivessana, those defilements that are contaminating, leading to rebirth, always bringing sorrow, resulting in suffering, leading to future birth, aging, and death, are abandoned, root cut off, made like a palm stump, obliterated, so that they will not arise in the future. Just as, Aggivessana, a palm tree with its top cut off is incapable of growing again; similarly, Aggivessana, for the Tathagata, those defilements that are contaminating, leading to rebirth, always bringing sorrow, resulting in suffering, leading to future birth, aging, and death, are abandoned, root cut off, made like a palm stump, obliterated, so that they will not arise in the future.

When this was said, Saccaka, the son of the Niganthas, said to the Blessed One: Wonderful, Lord Gotama, amazing, Lord Gotama. How well this is said by Lord Gotama, repeatedly spoken, and with such well-presented words, the complexion brightens, and the facial expression becomes serene, as befits an Arahant, a Fully Enlightened One.

I have engaged in debate with Purana Kassapa... and also with Makkhali Gosala... Ajita Kesakambali... Pakudha Kaccayana... Sanjaya Belatthiputta... and Nigantha Nataputta. They, when engaged in debate, countered each other, led the discussion astray, and showed anger, hatred, and aversion. But when Lord Gotama is spoken to in this manner, with such well-presented words, the complexion brightens, and the facial expression becomes serene, as befits an Arahant, a Fully Enlightened One. Now, Lord Gotama, we must be going. We have many duties, many things to do.

You may go, Aggivessana, whenever you think it's time, [the Buddha replied].

Then Saccaka, the son of the Niganthas, having expressed his appreciation for what the Blessed One had said, having rejoiced in it, rose from his seat and departed.