5: Praticing Meditation
The Bodhisatta’s meeting with Āḷāra
The Bodhisatta took instruction from and had discussion with sect-leaders Āḷāra and Uddaka, and thereafter gained the eight mundane attainments.
Atha Rājagahaṁ vara-Rājagahaṁ,
nara-rāja-vare nagaraṁ tu gate,
giri-rāja-varo muni-rāja-varo,
migi-rāja-gato sugato pi gato.
Then, when King Bimbisāra, the noble ruler of the people of the Magadha country, having spoken and extended his invitation to the Bodhisatta, returned and entered the city of Rājagaha, founded by that glorious Universal Monarch, Mahā Govinda, lord of the people and leader of humans and other powerful monarchs. The blessed Bodhisatta who was endowed with all excellent qualities like Meru, chief of mountains, who was the righteous monarch of ascetics, and whose graceful deportment was like that of the lion, lord of the beasts, also went to the sylvan palace in search of Nibbāna, the supreme peace.
In accordance with this verse that occurs in the Chronicles of the Buddhas (Buddha-vaṁsa) commentary (PTS 286) and the Ornaments of the Victor (Jinālaṅkāra), when the righteous King Bimbisāra had gone back to the city of Rājagaha, the Bodhisatta set out on a journey in quest of the bliss of Nibbāna, which is known as sublime peace (santi-vara). On his way, he reached the place of a great religious teacher, Āḷāra by name and Kālāma by clan.
As the meetings of the Bodhisatta with the sect-leaders Āḷāra and Uddaka have been dealt with elaborately in the Pāḷi text, the commentaries, such as those on the Chronicles of the Buddhas (Buddha-vaṁsa) and the Birth Stories (Jātaka), contain only a brief account of it. But for our readers, it may not be easy to have access to the text. Therefore the chapter on this incident will be treated with a few more details in this chronicle.
In this connection, it may he asked: “Why did the noble Bodhisatta go to Āḷāra and Uddaka and not to the famous heretical teachers who claimed to be Buddhas, such as Pūraṇa Kassapa and others?” The reason was that the systems of practice of the heretical teachers were not substantial ones. The Bodhisatta himself had made investigations, for as long ago as 91 aeons, by personally following their courses, just to know whether they were of true value or not. From his personal experiences, he knew thoroughly that they were not. Therefore, he did not go to these heretical teachers; he approached the well-known teacher Āḷāra, who was leading a religious life surrounded by numerous followers.
When he reached the place of Āḷāra, the sect-leader, the Bodhisatta made a request saying: “Friend, you of the Kālāma clan, I wish to lead a holy life in this system of yours.” Then Āḷāra gave his permission and words of encouragement sincerely: “Noble friend, do practice in this system of ours! Ours is one that enables an intelligent practising person, in no long time, to realize the teacher’s view and to abide blissfully.”
As permitted by Āḷāra the sect-leader, the Bodhisatta soon underwent studies in the newly found system. Being a man of superb intelligence, the Bodhisatta could easily learn Āḷāra’s doctrine and practice. Just by repeating what the teacher uttered with slight lip movements, the Bodhisatta reached the stage of learning at which he could say: “I have understood!” In fact, he did declare: “I have understood! I have seen the course!” and the sect-leader and his other disciples also agreed to his declaration.
On considering the way the sect-leader Āḷāra had spoken with authority on the course of practice, which resulted in the realization of the absorption on the sphere of nothingness (ākiñcaññāyatana-jhāna), he came to
Thereupon, it occurred to the Bodhisatta thus: “Not only does the sect-leader Āḷāra possess faith, firm enough to attain the absorptions, I, too, have faith firm enough to attain the absorptions. Not only does he possess energy, mindfulness, concentration and wisdom strong enough to reach absorption (appanā-jhāna), I, too, have energy, mindfulness, concentration and wisdom strong enough to reach it. Āḷāra says that he has himself realized the seven mundane absorptions attainments up to the sphere of nothingness with super knowledges (abhiññā) and abides blissfully therein. It would be good if I, too, were to strive to realize like him the seven mundane absorption attainments.” With this intent, he strenuously practised the preliminary duties (kasiṇa-parikamma), and within two or three days he himself realized, like his teacher Āḷāra, the seven mundane attainments up to the absorption on the sphere of nothingness and dwelt blissfully therein.
Then the Bodhisatta went to the sect-leader Āḷāra and asked: “Friend Kālāma, do you say that through this much of practice you have yourself realized with the super knowledges these seven mundane absorptions and dwelt blissfully therein?” When Āḷāra replied in the affirmative, the Bodhisatta informed him thus: “Friend, through this much of practice, I, too, have myself realized with the super knowledges these seven mundane absorptions up to the absorption on the sphere of nothingness and dwelt blissfully therein.” Thereupon, as befitting a noble person free of the mental impurity of envy (issā) and selfishness (macchariya), Āḷāra the sect-leader spoke joyful words of altruism thus: “We have seen with our eyes a fellow recluse of sharp intelligence like your noble self. It is a great gain for us, friend!” [I have been unable to locate this quotation.]
Issābhibhūta lokamhi, Āḷāro yo anissukī,
vaṇṇavādī sudhīrassa, aho uḷārachandata.
In the wide world dominated by the evil thought of envy (issā), which is a jealous feeling caused by another’s welfare and good fortune, Āḷāra the sect-leader, being a true noble personage without envy, openly spoke words of praise to the Bodhisatta who was possessed of sharp, quick and incomparable intelligence. Being a person endowed with purely honest and Arahat desire (chanda) like that of Āḷāra the noble teacher, who has unblemished wisdom, is indeed exemplary and deserving of acclaim with the snapping of the fingers!
Āḷāra offers to share Leadership
Not only had the sect-leader Āḷāra spoken out words of praise, as has been said above, for he was a person free of such mental impurity as envy and selfishness, but he went further, saying: “Superb man, what I have, by myself, realized with super knowledges and taught, you have, by yourself, realized with super knowledges! What you have, by yourself, realized with super knowledges, I have, by myself, realized with super knowledges and taught. In this way, the doctrine I have discerned, you also have. The doctrine you have discerned, I also have. In this way, you are like me, and I am like you. Please come, friend, let us both take charge in harmony of this sect of such numerous followers.” He then gave a signal to his followers to assemble and said: “Disciples, I have gained the seven attainments, so has this superb man, like me. You disciples numbering this many should take instruction from this superb man; you disciples numbering this many should take instruction from me.” So saying he entrusted half of his disciples to the Bodhisatta.
Not only did he equally share his followers but he also sent his male and female supporters, who came to wait upon him, bringing perfumes and flowers, to the Bodhisatta, saying: “Go and pay homage to the superb man!” As directed by the sect-leader, the male and female supporters first paid homage to the Bodhisatta and then paid homage to their master with what was left of the perfumes and flowers. When they went to offer costly couches and seats, they were asked to offer them to the Bodhisatta first and he would accept the remaining ones, if any. Wherever they went, he gave priority to the Bodhisatta in respect of excellent sleeping and living accommodations. In this way, as a man of magnanimity, Āḷāra treated the Bodhisatta, who was his disciple at the time, with high esteem and honour although he was the teacher.
The Bodhisatta Departs
Having put in effort and gained the seven mundane absorption attainments, as he had acquired absorption experiences in his previous existences and as he was highly intelligent, the Bodhisatta soon reflected on the nature and prospects of these attainments in the present life and the benefits to be derived therefrom in the next; and he came to know perfectly well the nature and prospects of the said seven attainments up to the absorption on the sphere of nothingness in the present life and his rebirth that would take place in the Brahma abode of the Sphere of Nothingness (Ākiñcaññāyatana) in the next. Thereupon, he came to the conclusion that these seven mundane absorptions fell within the cycle of suffering (vaṭṭa-dukkha). He also contemplated thus: “The aggregate of these attainments cannot lead to weariness in the cycle of suffering, to detachment, to the cessation of defilements such as lust (rāga), hatred (dosa), etc., to extinction of all these defilements, to knowledge of all that is to be known, to achievement of the knowledge of the four paths, to the realization of Nibbāna. In fact, these seven attainments result at most only in the Brahma abode of the Sphere of Nothingness (Ākiñcaññāyatana), where one lives for 60,000 great aeons (mahā-kappas), but they will not produce any benefit superior to that. The highest Brahma world of the Sphere of Nothingness in which the same absorption results is also only a realm which is not liberated from the dangers of birth, decay and death. It is, in fact, a region already encircled by the snares of the king of death.
A man, severely afflicted with hunger, at first eats with relish a big plateful of a delicious meal, but later on, he becomes fed up and feels repugnant at it, on account of derangement of the bile or the phlegm or of the falling of a fly onto the meal and he abandons it without the slightest thought of taking another morsel. In the same way, the Bodhisatta, after putting in effort and gaining the said seven mundane absorption attainments within two or three days without difficulty, at first dwelt in and enjoyed the said attainments; but from the moment he discerned the aforesaid defects, such as their being still within the cycle of suffering, etc., he entirely lost interest in exercising the seven attainments, even by means of one of the five kinds of mastery. He repeatedly abandoned the attainments, saying: “These seven attainments are of no use whatsoever! These seven attainments are of no use whatsoever!” And as he was wearied of them, he departed from the sect-leader Āḷāra.
The Bodhisatta’s meeting with Uddaka
Having departed from the sect-leader Āḷāra, and being desirous of seeking the bliss of Nibbāna, named sublime peace (santi-vara), the Bodhisatta went on searching until he came upon the leader of another sect, Uddaka, the son of Rāma. Therefore, he asked the sect-leader Uddaka for permission to study with him by saying: “Friend, I wish to lead a holy life in this system of yours.”
Then the sect-leader Uddaka, the son of Rāma, replied thus in giving permission: “Friend, please practice in this system of ours! Our doctrine, if put into practice with effort by learned persons, will enable them, in a short time, to realize with the super knowledges the teacher’s view (ācariya-vāda) and to live in happiness.”
Accordingly, the Bodhisatta lost no time to learn the doctrine and the course of practice of Uddaka, the sect-leader. As with Āḷāra, the leader of the previous sect, the Bodhisatta, being highly intelligent, could easily learn the doctrine and the course of practice. Just by repeating what the teacher uttered with slight movements of the lips, the Bodhisatta reached the stage at which he could say: “I have understood!” In fact, he did announce: “I have understood! I have seen the course!” and this was confirmed by the sect-leader Uddaka and his disciples.
On considering the way Uddaka explained, according to their traditional method he had learned from his father, the course of practice leading to the absorption on the sphere of neither-perception-nor-non-perception (nevasaññā-nāsaññāyatana-jhāna), the Bodhisatta came to understand thus: “It does not seem that Rāma, the deceased father of Uddaka, had merely learnt by heart, believing what others speak of the course of practice leading to the absorption on the sphere of neither-perception-nor-non-perception. In fact, the teacher Rāma, the father of Uddaka, must have been one who has personally gained and realized the eight mundane absorptions.”
When the sect-leader Uddaka was having discussions with the Bodhisatta, he had not yet himself realized the eight attainments, he was then telling the Bodhisatta what had been told by his father Rāma. When the Bodhisatta had learnt from him and realized, within two or three days, the eight mundane absorptions up to the highest of them all, the absorption on the sphere of neither-perception-nor-non-perception, he parted company with Uddaka.
As for Uddaka himself, only when the Bodhisatta had left him, he was greatly overcome by spiritual urgency (saṁvega) and made exertion to gain the attainments; as befitting one who had previous experiences in meditation, he realized the absorptions up to neither-perception-nor-non-perception. Direct mention of this point is made in the sub-commentary to MN 26. This accounts for the Bodhisatta’s consideration with reference to Udaka’s father, Rāma, and his question about the great teacher Rāma alone in his discussion with Uddaka.
The Bodhisatta approached the sect-leader Uddaka again and asked him directly: “Friend, to what extent did your father, Rāma the master, say that he himself dwelt realizing this doctrine of his?” Uddaka replied that his father did so to the extent of the absorption on the sphere of neither-perception-nor-non-perception.
Then it occurred to the Bodhisatta: “Not only did Udaka’s father, Rāma the master, possess faith firm enough to attain the absorption on the sphere of neither-perception-nor-non-perception, I, too, have such faith leading to that absorption. Not only did he possess energy, mindfulness, concentration, and wisdom strong enough to reach the absorption on the sphere of neither-perception-nor-non-perception, I, too, have such energy, mindfulness, concentration and wisdom to get there.
Udaka’s father, Rāma the master, said that he had personally realized the eight mundane absorption attainments up to the absorption on the sphere of neither-perception-nor-non-perception with the super knowledges (abhiññā) and dwelt blissfully therein. It would be good if I, too, were to strive to realize, like him, the eight mundane absorption attainments.” With this intent, he strenuously practised the preliminary duties (kasiṇa-parikamma), and within two or three days, he himself realized, like Udaka’s father, Rāma the master, the eight mundane absorption attainments up to the absorption on the sphere of neither-perception-nor-non-perception and dwelt blissfully therein.
Then the Bodhisatta went again to the sect-leader Uddaka and said: “Friend, did your father, Rāma the master, say that through this much of the practice, he had, by himself, realized with the super knowledges the eight mundane absorptions and dwelt blissfully therein?” When Uddaka replied in the affirmative, the Bodhisatta informed him thus: “Friend, through this much of practice, I, too, have, by myself, realized with the super knowledges the eight mundane absorptions up to the absorption on the sphere of neither-perception-nor-non-perception and dwelt blissfully therein.” Thereupon, as befitting a noble person free from the mental impurity of envy and selfishness, Uddaka the sect-leader, like Āḷāra the leader of the previous sect, spoke joyful words of altruism thus: “We have seen with our own eyes a fellow recluse and spiritual companion of sharp intelligence like you. It is a great gain for us, friend!”
Uddaka Offers Him Leadership
Not only had the sect-leader Uddaka spoken congratulatory words, as has been said above, as befitting one who was free from the mental impurity of envy and selfishness, he went further, saying: “Superb man, what my father, Rāma the master, had, by himself, realized with the super knowledges and taught, you, superb man, have, by yourself, realized with the super knowledges. What you have, by yourself, realized with the super knowledges, my father, Rāma the master, had, by himself, realized with the super knowledges and taught. In this way, the doctrine my father had
The Bodhisatta Departs
Having put efforts and gained the eight mundane absorption attainments, as he had acquired absorption experiences in his previous existences and as he was highly intelligent, the Bodhisatta soon reflected on the nature and prospects of the said eight absorption attainments, up to the absorption on the sphere of neither-perception-nor-non-perception in the present life and the fruits that would accrue in the future. He came to know perfectly well the nature and prospects of these eight absorption attainments, up to the absorption on the sphere of neither-perception-nor-non-perception in the present life and his rebirth that would take place in the Brahma abode of the Sphere of Neither-Perception-nor-Non-Perception (Nevasaññā-nāsaññāyatana) hereafter.
Therefore, he came to the conclusion that these eight mundane absorptions fell within the cycle of suffering, and he also contemplated thus: “The aggregate of these attainments cannot lead to weariness in the cycle of suffering, to detachment, to the cessation of the defilements such as lust (rāga), hatred (dosa), etc., to extinction of all these defilements, to knowledge of all that is to be known, to achievement of knowledge of the four paths, to realization of Nibbāna. In fact, these eight attainments result, at most, only in the Brahma abode of the Sphere of Neither-Perception-nor-Non-Perception where one lives for 84,000 great aeons (mahā-kappa), but they cannot produce any benefit superior to that. The highest Brahma world of the Sphere of Neither-Perception-nor-Non-Perception in which the same absorption results, is a realm which is not liberated from the dangers of birth, decay and death. It is, in fact, a region already encircled by the snares of the king of death.”
A man, severely afflicted with hunger, at first eats with relish a big plateful of a delicious meal, but later on, he becomes fed up and feels repugnant at it, on account of the derangement of the bile or the phlegm or of the falling of a fly onto the meal and he abandons it without the slightest thought of taking another morsel. In the same way, the Bodhisatta, after putting efforts and gaining the said eight mundane absorption attainments within two or three days without difficulty, at first dwelt in and enjoyed the said attainments; but from the moment he discerned the aforesaid defects, such as their being within the cycle of suffering, etc., he had entirely lost interest in exercising the eight attainments, even by means of one of the five kinds of mastery. He repeatedly abandoned the attainments, saying: “These eight attainments are of no use whatever! These eight attainments are of no use whatever!” And as he was wearied of them, he departed from the sect-leader Uddaka.