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they nourish it, they fatten it." "That which they, Aggivessana, accumulate later, abandoning the former, thus there is accumulation and diminution for this body. But how, Aggivessana, have you heard about the development of mind?" Regarding the development of mind, Saccaka the Nigaṇṭha's son, being questioned by the Blessed One, could not respond. Then the Blessed One said to Saccaka the Nigaṇṭha's son: "That former development of the body, Aggivessana, which you have spoken of, is not a proper development of the body in the discipline of the noble ones. Indeed, Aggivessana, you did not even understand the development of the body; how then will you know the development of mind? Moreover, Aggivessana, there is one whose body is undeveloped and whose mind is undeveloped, and there is one whose body is developed and whose mind is developed. Listen to that, attend carefully, I will speak." "Yes, sir." “Yes, sir,” Saccaka the Nigaṇṭha’s son replied 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 ordinary person, a pleasant feeling arises. Touched by that pleasant feeling, he delights in pleasantness and becomes attached to pleasantness. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, a painful feeling arises. Touched by that painful feeling, he grieves, he laments, he weeps, he beats his breast, he falls into confusion. For him, Aggivessana, even when a pleasant feeling arises, it overwhelms his mind because his body is undeveloped; even when a painful feeling arises, it overwhelms his mind because his mind is undeveloped. Whoever, Aggivessana, in this way, when a pleasant feeling arises, it overwhelms his mind because his body is undeveloped, and when a painful feeling arises, it overwhelms his mind because his mind is undeveloped—that is how, 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. Touched by that pleasant feeling, he does not delight in pleasantness, nor does he become attached to pleasantness. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, a painful feeling arises. Touched by that painful feeling, he does not grieve, he does not lament, he does not weep, he does not beat his breast, he does not fall into confusion. For him, Aggivessana, even when a pleasant feeling arises, it does not overwhelm his mind because his body is developed; even when a painful feeling arises, it does not overwhelm his mind because his mind is developed. Whoever, Aggivessana, in this way, when a pleasant feeling arises, it does not overwhelm his mind stands, because the body is developed; even arisen painful feeling does not overwhelm the mind, because the mind is developed. Thus, Aggivessana, one is developed in body and developed in mind.” “Thus am I pleased with Master Gotama! For Master Gotama is developed in body and developed in mind.” “Indeed, Aggivessana, this statement of yours is spoken with praise and respect. Nevertheless, I will explain to you. Since I, Aggivessana, shaved off my hair and beard, put on saffron robes, and went forth from home to homelessness, it is not possible that arisen pleasant feeling would overwhelm my mind, or that arisen painful feeling would overwhelm my mind.” “Surely, Master Gotama does not experience such pleasant feelings that, having arisen, would overwhelm the mind; surely, Master Gotama does not experience such painful feelings that, having arisen, would overwhelm the mind.” “Why would that be, Aggivessana? Here, Aggivessana, before my enlightenment, while I was still a Bodhisatta, not yet fully enlightened, it occurred to me: ‘Household life is confining, a path of dust; going forth is open air. It is not easy, while living in a home, to lead the holy life perfectly complete, perfectly pure, like a polished conch shell. What if I were to shave off my hair and beard, put on saffron robes, and go forth from home to homelessness?’ So I, Aggivessana, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the prime of my life— against the wishes of my weeping, tearful parents— shaved off my hair and beard, put on saffron robes, and went forth from home to homelessness. Having thus gone forth, seeking what is wholesome, seeking the unsurpassed Seeking the excellent state of peace, I approached where Āḷāra Kālāma was; having approached, I said to Āḷāra Kālāma: ‘I wish, friend Kālāma, to lead the holy life in this Dhamma and Discipline.’ When this was said, Aggivessana, Āḷāra Kālāma said to me: ‘May the venerable one stay, such is this Dhamma where an intelligent person, not long hence, having realized and experienced his own teacher's doctrine for himself, may dwell.’ So I, Aggivessana, not long after, quickly mastered that Dhamma. So I, Aggivessana, by that much alone, by mere lip-service, by mere recitation, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed ‘I know, I see,’ both I myself and others. Then it occurred to me, Aggivessana: ‘Āḷāra Kālāma does not merely declare, by faith alone, that he has realized and experienced this Dhamma for himself and dwells in it, surely Āḷāra Kālāma dwells knowing and seeing this Dhamma.’ Then I, Aggivessana, approached where Āḷāra Kālāma was; having approached, I said to Āḷāra Kālāma: ‘To what extent, friend Kālāma, do you declare that you have realized and experienced this Dhamma for yourself and dwell in it?’ When this was said, Aggivessana, Āḷāra Kālāma declared the dimension of nothingness. Then it occurred to me, Aggivessana: ‘It is not that Āḷāra Kālāma alone has faith, I also have faith; it is not that Āḷāra Kālāma alone has energy, I also have energy; it is not that Āḷāra Kālāma alone has mindfulness, I also have mindfulness; it is not that Āḷāra Kālāma alone has concentration, I also have concentration; it is not that Āḷāra Kālāma alone has wisdom, I also have wisdom; what if I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized and experienced for himself and dwells in?’ So I... I, Aggivessana, not long after, very quickly, having myself directly known, realized, and attained that teaching, I dwelt. Then, Aggivessana, I approached Āḷāra Kālāma; having approached, I said to Āḷāra Kālāma: 'Friend Kālāma, to what extent do you proclaim this teaching, having yourself directly known, realized, and attained it?' 'Friend, to this extent I proclaim this teaching, having myself directly known, realized, and attained it.' 'Friend, I too dwell having myself directly known, realized, and attained this teaching to this extent.' 'It is a gain for us, friend, well-gained for us, friend, that we see such a venerable fellow practitioner. Thus, the teaching that I proclaim, having myself directly known, realized, and attained, that teaching you dwell in, having yourself directly known, realized, and attained; and the teaching that you dwell in, having yourself directly known, realized, and attained, that teaching I proclaim, having myself directly known, realized, and attained. Thus, the teaching I know, that teaching you know; and the teaching 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, being such, lead this community.' So, Aggivessana, Āḷāra Kālāma, though my teacher, placed me, his pupil, on an equal footing with himself, and honored me with great honor. Then, Aggivessana, it occurred to me: 'This teaching does not lead to disenchantment, nor to dispassion, nor to cessation, nor to peace, nor to direct knowledge, nor to full awakening, nor to Nibbāna, but only to rebirth in the dimension of nothingness.' So, Aggivessana, not valuing that teaching, I became disenchanted with it and departed. 372. So then, Aggivessana, seeking what is wholesome, searching for the unexcelled state of peace, I approached Uddaka Rāmaputta, approached Udaka Rāmaputta and said to him: ‘I wish, friend, to lead the holy life in this Dhamma and Vinaya.’ When I said this, Aggivessana, Udaka Rāmaputta said to me: ‘May Venerable One stay, such is this Dhamma where a discerning person will not long hence, by himself, having directly known and realized, enter and abide in his own teacher’s doctrine.’ So I, Aggivessana, not long hence, quickly mastered that Dhamma. So I, Aggivessana, by that much alone, by mere lip-service, by mere recitation, would speak the knowledge-discourse and the elder’s discourse, and would claim ‘I know, I see,’ both I and others. Then, Aggivessana, it occurred to me: ‘Rāma did not declare “I, having directly known and realized, abide in this Dhamma” merely by faith. Surely Rāma abided in this Dhamma knowing and seeing.’ Then, Aggivessana, I approached Udaka Rāmaputta; having approached Udaka Rāmaputta, I said to him: ‘To what extent, friend, did Rāma declare “I, having directly known and realized, abide in this Dhamma”?’ When I said this, Aggivessana, Udaka Rāmaputta declared the sphere of neither perception nor non-perception. Then, Aggivessana, it occurred to me: ‘It was not only Rāma who had faith, I also have faith; it was not only Rāma who had energy, I also have energy; it was not only Rāma who had mindfulness, I also have mindfulness; it was not only Rāma who had concentration, I also have concentration; it was not only Rāma who had wisdom, I also have wisdom; what if I were to strive for the realization of that Dhamma which Rāma declared “I, having directly known and realized, abide in this Dhamma”?’ So I, Aggivessana, not long hence, quickly, by myself, having directly known and realized that Dhamma, abided. Then, Aggivessana, I approached Uddaka Rāmaputta;