Ariyapariyesana sutta pdf

Early Buddhist Discourses

Edited, with Translations, by John J. Holder

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Library of Congress Cataloging-in-Publication Data

Tipitaka. Suttapitaka. Selections. English. 2006. Early Buddhist discourses / edited, with translations, by John J. Holder..

p. cm. Includes bibliographical references and index. ISBN 0-87220-793-5 (cloth)—ISBN 0-87220-792-7 (pbk.)

I. Holder, John J. (John Joseph), 1960– II. Title.

BQ 1192.E53 H65 294.3'823—dc22

2005052842

ISBN-13: 978-0-87220-793-6 (cloth) ISBN-13: 978-0-87220-792-9 (pbk.) eISBN: 978-1-60384-002-6 (e-book)

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Discourse on the Noble Quest

(Ariyapariyesana Sutta)1

Who was the Buddha? Why did he choose to live a religious life? What are the distinctive factors in the Buddha’s path to religious liberation (nibbāna)? The Discourse on the Noble Quest provides some of the answers to these questions as it purports to contain the Buddha’s own account of significant events in his quest for religious meaning.

This discourse focuses on the Buddha’s “going forth” from his opulent domestic life to a life of homelessness in search of release from suffering, the supreme goal of the religious life. The Buddha’s enlightenment and his deci- sion to teach the dhamma are recounted here. The Buddha’s initial reluc- tance to teach the dhamma (until prevailed upon by Brahmā Sahampati) raises some very intriguing questions about the Buddha’s self-understanding in regard to his role as a religious teacher. But perhaps more than anything else, these autobiographical passages remind the reader that, although the Buddha was extraordinary in terms of his virtues, mental powers, and reli- gious achievements, he was a human being. According to the early Buddhist tradition, the path blazed by the Buddha is a path available to all human beings who strive assiduously to attain the moral conduct (sı̄la), mental cul- ture (samādhi), and wisdom (paññā) taught by the Buddha.

As the title of the discourse suggests, the Buddha explains his search for religious fulfillment as the “noble quest.” The discourse presents the “noble quest” in contrast to the “ignoble quest.” According to the Buddha, the ordi- nary, unenlightened person is troubled by the vicissitudes of life—the pro- found existential problems of sickness, old age, and death—for reasons that run much deeper than most people realize. But the unenlightened person seeks happiness in the things “liable to birth,” “liable to sickness,” and so on, and therefore develops an infatuation with these things. Such behavior is bound to lead to suffering rather than genuine happiness, according to the Buddha. At the core of the ignoble quest is a corrupt mind, a morass of psychological factors, such as egoful attachments and self-indulgent sensu- alism, that spoils a person’s existence and makes it nearly impossible for such a person to overcome the suffering that derives from sickness, old age, and death. Because sickness, old age, and death are unavoidable facts of any

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1 Majjhima Nikāya 1.160–175.

human life, these problems prevent the unenlightened person from achiev- ing anything except the most superficial kinds of happiness in life.

The “noble quest,” on the other hand, is a way to a sublime happiness, in spite of sickness, old age, and death. The noble quest focuses on the aban- donment of selfish attachments and self-indulgent sensualism. In early Bud- dhism, addiction to sensual pleasure is considered to be among the most insidious causes of selfishness and other moral impurities. For this reason, the development of a mind free from the unwholesome effects of unre- strained sensualism is one of the central aims of the training taught by the Buddha. The destruction of selfish and hedonistic attitudes requires the development of restraint, especially the control of sensory experiences that involve sensual pleasure.

This central teaching of early Buddhism is here put into a powerful nar- rative context. The Buddha recounts why he went forth from domestic life into the religious life and what his experience was as a student under two prominent teachers of his day. According to the Buddha’s own account, he mastered the spiritual knowledge and meditative powers of his teachers, Āl·āra Kālāma and Uddaka Rāmaputta. But having equaled or bettered his teachers in terms of knowledge and meditative powers, the Buddha did not achieve the breakthrough to religious liberation that he sought.

Having attained the four jhānas and such advanced meditative states as the “plane of no-thing” and the “plane of neither-perception-nor-non-per- ception,” the Buddha finds out that these meditative powers alone are not sufficient by themselves for achieving enlightenment. Only the complete and utter destruction of the defilements of the mind (āsavas) leads to the ultimate religious liberation (nibbāna). Thus, the Buddha’s noble quest is a revolutionary religious path. In contrast to the metaphysical path that cul- minates in knowledge of a transcendent reality or the theistic path that emphasizes developing a special relationship with God(s), the Buddha has laid out a spiritual quest for ethical transformation that focuses on the train- ing of the mind.

Discourse

1. Thus have I heard. At one time, the Exalted One2 was living in Sāvatthi, in the Jeta forest at Anāthapin·d· ika’s park. Then the Exalted One, having dressed early in the morning, took his bowl and robe, and entered Sāvatthi for alms. Then a number of bhikkhus approached the venerable Ānanda.

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2 Bhagavā. This word is by far the most common term used to refer to the Buddha in the Pāli Canon. In other translations, bhagavā is often translated as “Blessed One” or “Lord.”

When they had approached the venerable Ānanda, they said this: “It has been a long time, brother Ānanda, since the Exalted One gave a talk on the dhamma face-to-face. It would be good, brother Ānanda, if it were possible for us to hear the Exalted One give a talk on the dhamma face-to-face.”

“In that case, you venerable ones should go to the hermitage of the Brah- min Rammaka. Perhaps there you may get to hear the Exalted One give a talk on the dhamma face-to-face.”

“Yes, brother,” those bhikkhus replied to the venerable Ānanda. Then the Exalted One, having walked about in Sāvatthi for alms, returned

from his almsround after his meal, and addressed the venerable Ānanda: “Venerable Ānanda, we will go to the Eastern Park, the palace of Migāra’s mother, for the midday’s rest.”

“Yes, sir,” replied the venerable Ānanda to the Exalted One. Then the Exalted One went with the venerable Ānanda to the Eastern

Park, to the palace of Migāra’s mother, for the midday’s rest. Then the Exalted One, having come out of seclusion in the evening, addressed the venerable Ānanda: “Venerable Ānanda, we will go to the Eastern Porch to bathe our limbs.”

“Yes, sir,” replied the venerable Ānanda to the Exalted One. Then the Exalted One went with the venerable Ānanda to the Eastern

Porch to bathe their limbs. Having bathed his limbs at the Eastern Porch and having emerged from the water, he stood in a single robe drying his limbs.

Then the venerable Ānanda said this to the Exalted One: “Sir, the her- mitage of the Brahmin Rammaka is not far. The hermitage of the Brahmin Rammaka is lovely. Beautiful is the hermitage of the Brahmin Rammaka. It would be good, sir, if the Exalted One, out of compassion, were to approach the Brahmin Rammaka.”

The Exalted One assented by remaining silent.3 Then the Exalted One approached the hermitage of the Brahmin Rammaka. At that time a num- ber of bhikkhus were sitting down in the Brahmin Rammaka’s hermitage talking about dhamma. The Exalted One stood outside the door waiting for the discussion to stop. Then, when he saw that they had stopped talking, the Exalted One coughed and knocked on the door. The bhikkhus opened the door for the Exalted One. Then the Exalted One entered the Brahmin Rammaka’s hermitage and sat down in the appointed seat.

When he was seated, the Exalted One addressed the bhikkhus: “When you were sitting down having a discussion just now, bhikkhus, what was the dis- cussion among you that was interrupted?”

Discourse on the Noble Quest 3

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3 Remaining silent, that is, stating no objection to a proposed course of action, is a common way of indicating agreement in the early Buddhist texts.

“Sir, our dhamma talk that was interrupted earlier was about the Exalted One himself. Then the Exalted One arrived.”

“Good, bhikkhus! It is fitting, bhikkhus, that you—who are young men from good families who have gone forth from home to homelessness out of faith—are seated together talking about the dhamma. When you are gath- ered together, bhikkhus, there are two things to be done: discuss dhamma or maintain the noble silence.

2. “Bhikkhus, there are these two quests: the noble quest and the ignoble quest. What is the ignoble quest? In this regard, someone who is himself liable to birth seeks after what is also liable to birth; being himself liable to old age, seeks after what is also liable to old age; being himself liable to sickness, seeks after what is also liable to sickness; being himself liable to death, seeks after what is also liable to death; being himself liable to sorrow, seeks after what is also liable to sorrow; being himself liable to impurity, seeks after what is also liable to impurity.

“What would you say is liable to birth? Sons and wife are liable to birth; male and female servants are liable to birth; goats and sheep are liable to birth; cocks and pigs are liable to birth; elephants, cows, horses, and mares are liable to birth; gold and silver are liable to birth. These things one attaches to are liable to birth, and this person who is enslaved, infatuated, and addicted to them, being himself liable to birth, seeks after what is also liable to birth.

“What would you say is liable to old age? Sons and wife are liable to old age . . . seeks after what is also liable to old age.

“What would you say is liable to sickness? Sons and wife are liable to sick- ness . . . seeks after what is also liable to sickness.

“What would you say is liable to death? Sons and wife are liable to death . . . seeks after what is also liable to death.

“What would you say is liable to sorrow? Sons and wife are liable to sor- row . . . seeks after what is also liable to sorrow.

“What would you say is liable to impurity? Sons and wife are liable to impurity; male and female servants are liable to impurity; goats and sheep are liable to impurity; cocks and pigs are liable to impurity; elephants, cows, horses, and mares are liable to impurity, gold and silver are liable to impu- rity. These things one attaches to are liable to impurity, and this person who is enslaved, infatuated, and addicted to them, being himself liable to impu- rity, seeks after what is also liable to impurity. This is the ignoble quest.

3. “And what is the noble quest? In that case, someone who is himself liable to birth, having seen the danger in what is liable to birth, seeks the unborn, the unsurpassed escape from bondage that is nibbāna. Being him- self liable to old age, having seen the danger in what is liable to old age, he

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seeks the unaging, the unsurpassed escape from bondage that is nibbāna. Being himself liable to sickness, having seen the danger in what is liable to sickness, he seeks the unailing, the unsurpassed escape from bondage that is nibbāna. Being himself liable to death, having seen the danger in what is liable to death, he seeks the deathless, the unsurpassed escape from bondage that is nibbāna. Being himself liable to sorrow, having seen the danger in what is liable to sorrow, he seeks the sorrowless, the unsurpassed escape from bondage that is nibbāna. Being himself liable to impurity, having seen the danger in what is liable to impurity, he seeks the morally pure, the unsur- passed escape from bondage that is nibbāna. This is the noble quest.

4. “And I, too, before awakening, when I was not fully awakened and still a bodhisatta,4 being myself liable to birth, sought after what was likewise liable to birth. Being myself liable to old age, I sought after what was like- wise liable to old age. Being myself liable to sickness, I sought after what was likewise liable to sickness. Being myself liable to death, I sought after what was likewise liable to death. Being myself liable to sorrow, I sought after what was likewise liable to sorrow. Being myself liable to impurity, I sought after what was likewise liable to impurity.

“Then I had this thought: ‘Why do I, being myself liable to birth, seek after what is likewise liable to birth? Why do I, being myself liable to old age, seek after what is likewise liable to old age? Why do I, being myself liable to sickness, seek after what is likewise liable to sickness? Why do I, being myself liable to death, seek after what is likewise liable to death? Why do I, being myself liable to sorrow, seek after what is likewise liable to sorrow? Why do I, being myself liable to impurity, seek after what is likewise liable to impurity? Suppose that, being myself liable to birth, having understood the danger in what is subject to birth, I seek nibbāna, the unborn, highest security from bondage. Suppose that being myself liable to old age, having understood the danger in what is subject to old age, I seek nibbāna, the unag- ing, highest security from bondage. Suppose that being myself liable to sick- ness, having understood the danger in what is subject to sickness, I seek nibbāna, the unailing, highest security from bondage. Suppose that being myself liable to death, having understood the danger in what is subject to death, I seek nibbāna, the deathless, highest security from bondage. Suppose that being myself liable to sorrow, having understood the danger in what is subject to sorrow, I seek nibbāna, the sorrowless, highest security from bondage. Suppose that being myself liable to impurity, having understood the danger in what is subject to impurity, I seek nibbāna, the morally pure, highest security from bondage.’

Discourse on the Noble Quest 5

4 Bodhisatta is the term the Buddha used to refer to himself before his enlightenment. It denotes a person who is destined for awakening.

“Then, after a time, when I was a young man, my hair shiny black, endowed with radiant youth, in the prime of life—my unwilling parents wailing tearfully—I shaved off my hair and donned yellow robes, I went forth from home to homelessness.5 Having gone forth in this way, on a quest for what is good, searching for the unsurpassed, highest, path to peace, I approached Āl·āra Kālāma. When I had approached Āl·āra Kālāma, I said this: ‘Good Kālāma, I wish to take up the holy life in this dhamma and discipline.’

“Having said this, Āl·āra Kālāma said this to me: ‘Let the venerable one live [here]. This dhamma is such that, a wise person would soon master it and dwell in it, having understood and realized for himself his teacher’s doc- trine.’ So I very soon and quickly mastered this dhamma. I spoke the doc- trine of knowledge and the doctrine of the elders, as far as mere lip service and repetition were concerned. I acknowledged—I as well as others—that ‘I know and I see.’ Then I had this thought: ‘Āl·āra Kālāma does not merely proclaim this dhamma by means of faith. He proclaims: “Having understood and realized this for myself, I entered into it and dwell in it.” Certainly, Āl·āra Kālāma dwells knowing and seeing this dhamma.’

“Then I approached Āl·āra Kālāma. Having approached him, I said this to Āl·āra Kālāma: ‘To what extent do you, good Kālāma, proclaim this dhamma, having understood and realized it for yourself and entered into it?’ This hav- ing been said, Āl·āra Kālāma proclaimed the plane of no-thing. Then I had this thought: ‘It is not only Āl·āra Kālāma who has faith, but I, too, have faith. It is not only Āl·āra Kālāma who has energy, but I, too, have energy. It is not only Āl·āra Kālāma who has mindfulness, but I, too, have mindfulness. It is not only Āl·āra Kālāma who has concentration, but I, too, have concentra- tion. It is not only Āl·āra Kālāma who has wisdom, but I, too, have wisdom. Suppose that I were to strive to achieve this dhamma which Āl·āra Kālāma proclaims: ‘Having understood and realized this for myself, I entered into and dwell in it.’ So very soon and very quickly, I entered into it and dwelled in it, having understood and realized this dhamma for myself.

“Then I approached Āl·āra Kālāma. Having approached him, I said this to Āl·āra Kālāma: ‘Is it to this extent that you, reverend Kālāma, proclaim this dhamma which, having understood and realized it for yourself, you entered it?’

[Āl·āra Kālāma:] “‘Friend, it is to that extent that I proclaim this dhamma which, having understood and realized it for myself, I entered into it.’

“‘Friend, it is to that extent that I, too, entered into and dwell in this dhamma, having understood and realized it for myself.’

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5 “Going forth from home to homelessness” means leaving the domestic life for an ascetic or reclusive life devoted to religious goals. Such a practice is part of a number of Indian religious traditions (including Hinduism) and is not a peculiarly Buddhist practice.

[Āl·āra Kālāma:] “‘It is profitable for us, friend, it is a gain for us, friend, that we see such a venerable one as this, such a fellow seeker of a holy life. I proclaim this dhamma that I have entered, having understood and realized it for myself, is the dhamma that you entered and dwell in, having under- stood and realized it for yourself. That dhamma which you entered and dwell in, having understood and realized it for yourself, is the dhamma that I pro- claim that I have entered, having understood and realized it for myself. This dhamma that I know is the dhamma that you know. This dhamma that you know is the dhamma that I know. Whatever I am, that you are. Whatever you are, that I am. Come now, friend, there being both of us, let us look after this group of followers.’