..续本文上一页I shaved off my hair and beard, put on ochre robes and went forth from the homelife into homelessness." (M.I,163;240; II,93;212)
In the culture of India during the Buddha”s time, and also in the present time, it was recognised that a serious spiritual search could only be undertaken by one who had surrendered the responsibilities of the household life in order to commit all their energies towards the spiritual struggle. The clear insight into the mortal and corruptible nature of human existence compelled the Bodhisatta to sacrifice the comforts of a wealthy social position and the pleasures of a secure family life for the hardships and insecurity of the spiritual quest for Truth.
5. "I, thus gone forth, striving after what is good, searching for the incomparable, excellent path to peace, approached Alara Kalama and said to him: `Friend Kalama, I want to live the religious life in this teaching and training”.
"This said, bhikkhus, Alara Kalama replied: `The venerable may abide here. This teaching is such that an astute person in no long time may enter on and abide in it, oneself realising through higher knowledge just as one”s own teacher”. So I, bhikkhus, very soon, very quickly, mastered that teaching.
"Then I reflected, bhikkhus: This teaching does not conduce to disenchantment, to dispassion, to cessation, to peace, to higher knowledge, to awakening nor to Nibbana, but only to the attainment of the Sphere of Nothingness.
"So, not getting sufficient from this teaching, I abandoned and left this teaching." (M.I,163f;240; II,93;212)
India in the 6th century BC was rich in a great variety of spiritual teachings. As appropriate for a young man seeking for the ultimate answers to life”s questions, the Buddha-to-be sought out a recognised master to give him instruction. The pupil, however, very soon mastered the teaching, but was not satisfied. His spiritual yearning was not yet satiated.
The account continues with his seeking out another teacher, Udaka Ramaputta, who taught him the higher meditative attainment of the Sphere of Neither-perception-nor-non-perception. [14] The Buddha-to-be likewise quickly mastered this teaching and was likewise unsatisfied. He then set off on his own spiritual experimentation.
6. "I thought: `Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain and crush my mind with my mind
” Then, as a strong man might seize a weaker by the head or shoulders and beat him down, constrain him and crush him, so with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed my mind with my mind. Sweat ran from my armpits as I did so.
"Though tireless energy was aroused in me, and unremitting mindfulness established, yet my body was overwrought and uncalm because I was exhausted by the painful effort. But such painful feelings as arose in me, gained no power over my mind.
"I thought: `Suppose I practise the meditation that is without breathing
” I stopped the in-breaths and out-breaths in my mouth and nose. When I did so, there was a loud sound of winds coming from my ear holes, as there is a loud sound when a smith”s bellows are blown.
"I stopped the in-breaths and out-breaths in my mouth and nose and ears. When I did so, violent winds racked my head, as if a strong man where splitting my head open with a sharp sword. And then there were violent pains in my head, as if a strong man were tightening a tough leather strap round my head as a head-band. And then violent winds carved up my belly, as a clever butcher or his apprentice carves up an ox”s belly with a sharp knife. And then there was a violent burning in my belly, as if two strong men had seized a weaker by both arms and were roasting him over a p…
《The Essence of the Buddhas Teaching》全文未完，请进入下页继续阅读…