Maha Buddhavamsa - LEARNING FROM AND DISCUSSING WITH ALARA AND UDAKA

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Edited and Translated by
U Ko Lay and U Tin Lwin

CHAPTER FIVE

LEARNING FROM AND DISCUSSING WITH ALARA AND UDAKA

The Bodhisatta took instruction from and had discussion with Sect-leaders Alara and Udaka, and thereafter gained eight mundane attainments

     Atha rajagaham vararajagaham
     nararajavare nagaram tu gate
     girirajavaro munirajavaro
     migirajagato sugato pi gato.

      Then, when King Bimbisara, the noble ruler of the people of the Magadha country, having spoken with and extended his invitation to the Bodhisatta, returned and entered the city of Rajagaha, founded by that glorious Universal Monarch Mahagovinda, Lord of the people and Leader of the humans, and other powerful monarchs, the Blessed Bodhisatta who was endowed with all excellent qualities like Mew, 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 Nibbana, the Supreme Peace.
      In accordance with this verse-song that occurs in the Buddhavamsa Commentary and the Jinalankara Sub-commentary, when the righteous King Bimbisara had gone back to the city of Rajagaha, the Bodhisatta set out on a journey in quest of the bliss of Nibbana known as Santivara (Supreme Peace); on his way he reached the place of a great religious teacher, Alara by name and Kalama by clan.

     (As the meetings of the Bodhisatta with the Sect-leaders Alara and Udaka have been dealt with elaborately in the Pali Text, the Commentaries such as those on the Buddhavamsa and the Jataka 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 the same incident will be treated with a few more details in this Chronicle.
     In this connection it may be asked, "Why did the noble Bodhisatta go to Alara and Udaka and not to the famous heretical teachers (who claimed to be Buddhas) such as Purana 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 as long ago as ninety-one kappas 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 only the well-known teacher Alara who was leading a religious life surrounded by several followers.)

      When he reached the place of Alara the Sect-leader the Bodhisatta made a request saying: "O friend, you of Kalama clan, I wish to lead a holy life in this system of yours." Then Alara gave his permission and words of encouragement sincerely thus: "O noble friend, do stay in this system of ours! Ours is the one that enables an intelligent practising person in no time to realize the teacher's view and to abide blissfully."
      As permitted by Alara the Sect-leader, the Bodhisatta soon underwent studies in the newly found system. Being a man of superb intelligence, the Bodhisatta could easily learn Alara's doctrine and the 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 Alara had spoken with authority of the course of practice resulting in the realization of Akincannayatana (Mundane) Jhana, he came to know thus: "it does not appear that the Sect-leader Alara has just learnt by heart only through faith and without personal wisdom the course of practice leading to this Akincannayatana Jhana. Verily, this teacher must be one who has himself gained and realized the seven Mundane Attainments." And so he approached the teacher again and asked him downright thus: "O friend belonging to the Kalama clan, to what extent do you say that you yourself dwelt realizing this doctrine of yours?" As he had himself realized it Alara replied in the manner of those who had practical knowledge (not theoretical) by giving a full account of the seven attainments up to Akinncanayatana Jhana.
      Thereupon, it occurred to the Bodhisatta thus: "Not only does the Sect-leader Alara possess faith firm enough to attain Jhanas; I, too, have firm faith to attain Jhanas. Not only does he possess energy, mindfulness, concentration and wisdom strong enough to reach Absorption (Appana) Jhana; I, too, have strong energy, mindfulness, concentration and wisdom to reach there. Alara says that he has himself realized the seven mundane Jhana attainments up to Akinncanayatana with Abhinnaand abide blissfully therein. It would be good if I, too, were to strive to realize like him the seven mundane Jhana attainments." With this intent he strenuously practised kasina parikamma, and within two or three days he himself realized like his teacher Alara the seven mundane attainments up to Akinncanayatana Jhana and dwelt blissfully therein.
      Then the Bodhisatta-went to the Sect-leader Alara and asked "Friend Kalama, do you say that through this much of practical course you have yourself realized with Abhinnathese seven mundane Jhanas and dwelt blissfully therein?" When Alara replied in the affirmative, the Bodhisatta informed him thus: "Friend, through this much of practical course I, too, have myself realized with Abhinna the seven mundane Jhanas up to Akinncanayatana Jhana and dwelt blissfully therein." Thereupon, as befitting a noble person free of the mental impurity of envy (issa) and selfishness (micchariya), Alara the Sect-leader spoke joyfully 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!"

     Issabhibhuta lokamhi
      Alaro yo anissuki
      vannavadi sudhirassa
      aho ularachandata.

     "In the wide world dominated by the evil thought of envy (issa) which is a jealous feeling caused by another's welfare and good fortune, Alara 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 homage-worthy desire (chanda) like that of Alara the noble teacher who has unblemished wisdom is indeed exemplary and deserving of acclaim with the snapping of the fingers!"

Udaka the Sect-leader honoured the Bodhisatta by entrusting him with the whole sect and making him his teacher

      Not only had the Sect-leader Udaka 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 thus: "O superb man, what my father Rama the Master had himself realized with Abhinnaand taught, you superb man, have yourself realized with Abhinna. What you, superb man, have yourself realized with Abhinna, my father Rama the Master had himself realized with Abhinna and taught. In this way, the doctrine my father had discerned, you, superb man, also have. The doctrine you, superb man, have discerned, my father Rama the Master had. In this way, you are like my father, and my father was like you. Please come friend, please take charge of this great sect." So saying he entrusted the Bodhisatta with the whole sect. Thus Udaka appointed his fellow ascetic and spiritual companion Bodhisatta as his own teacher.
      Not only did he entrust him with the entire sect but he honoured the Bodhisatta with reverence the way Alara the Sect-leader did as has been stated before.

The Bodhisatta departed from the great teacher Udaka on seeing defects in the mundane Jhana attainments

     Having put efforts and gained the eight mundane Jhana attainments, as he had acquired Jhanic experiences in previous existences and as he was highly intelligent, the Bodhisatta soon reflected on the nature and prospects of the said eight Jhana attainments up to Nevasanna-nasannayatana Jhana 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 Jhana attainments up to Nevasanna-nasannayatana Jhana in the present life and his rebirth that would take place in the Brahma abode of Nevasanna-nasannayatana hereafter. Therefore he came to the conclusion that these eight mundane Jhanas fell within the cycle of suffering; he also deeply contemplated thus: "The aggregate of these attainments cannot lead to wearinesss in the cycle of suffering, to detachment, to cessation of defilements such as lust (raga), 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 Nibbana. In fact, these eight attainments result at most only in the Brahma abode of Nevasanna-nasannayatana Jhana where one lives for eighty-four thousand Maha-kappas, but they cannot produce any benefit superior to that. The highest Brahma world of Nevasanna-nasannayatana Jhana in which the same Jhana results is also only a realm 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 eats at first with relish a big plateful of delicious meal; but later on he became fed up and felt repugnant of it on account of derangement of the bile or the phlegm or of the falling of a fly on to the meal and 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 Jhana 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 Udaka.

The Bodhisatta's meeting with the Sect-leader Udaka and his endeavour to gain Nevasanna-nasannayatana Jhana

      Having departed from the Sect-leader Alara, and being desirous of seeking the bliss of Nibbana, named Supreme Peace (Santivara) went on and on until he came upon the leader of another sect, Udaka the Son of Rama. Therefore he asked the Sect-leader Udaka for permission by saying "Friend, I wish to lead a holy life in this system of yours." Then the Sect-leader Udaka the Son of Rama replied thus in giving the permission: "Friend, please stay in this system of ours! Our doctrine, if put into practice with efforts by learned persons, will enable them in a short time to realize with Abhinna the teacher's view (acariya-vada) and to live in happiness." Accordingly the Bodhisatta lost no time to learn the doctrine and the course of practice of Udaka the Sect-leader. As with Alara, 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 was confirmed by the Sect-leader Udaka and his disciples.
      On considering the way Udaka explained according to their traditional method (which Udaka had learnt from his father Rama) the course of practice leading to Nevasanna-nasannayatana (mundane) Jhana, the Bodhisatta came to understand thus: "It does not seem that Rama, the deceased father of Udaka, had merely learnt by heart, believing what others speak of the course of practice leading leading to Nevasanna-nasannayatana Jhana. In fact, the teacher Rama, father of Udaka, must have been one who has personally gained and realized the eight mundane Jhanas".

(At the time when the Sect-leader Udaka was having discussion 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 Rama. When the Bodhisatta had learnt from him and realized within two or three days the eight mundane Jhanas up to the highest of them all, Nevasanna-nasannayatana Jhana, he parted company with Udaka. As for Udaka himself, only when the Bodhisatta had left him, he was greatly overcome by samvega and made exertion to gain the attainments; as befitting one who had previous experiences in meditation, he realized Jhanas up to Nevasanna-nasannayatana Jhana. Direct mention of this point is made in the Mulapanasa Tika, Vol.II. This accounts for the Bodhisatta's consideration with reference to Udaka's father Rama and his question about the great teacher Rama alone in his discussion with Udaka. This is mentioned here so that readers of the Chronicle may be informed in advance.)

      The Bodhisatta approached the Sect-leader Udaka again and asked him directly thus: "O friend, to what extent did your father, Rama the Master, say that he himself dwelt realizing this doctrine of his?" Udaka replied that his father did so to the extent of Nevasanna-nasannayatana Jhana.
     Then it occurred to the Bodhisatta thus; "Not only had Udaka's father, Rama, the Master, possessed faith firm enough to attain Nevasanna-nasannayatana Jhana, I too have such faith leading to that Jhana. Not only had he possessed energy, mindfulness, concentration, and wisdom strong enough to reach Nevasanna-nasannayatana Jhana, I, too, have such energy, mindfulness, concentration and wisdom to get there. Udaka's father, Rama the Master, said that he had personally realized the eight mundane Jhana attainments up to Nevasanna-nasannayatana Jhana with Abhinnaand dwelt blissfully therein. It would be good if I, too, were to strive to realize like him the eight mundane Jhana attainments." With this intent he strenuously practised kasina parikamma, and within two or three days he himself realized like Udaka's father, Rama, the Master, the eight mundane jhana attainments up to Nevasanna-nasannayatana Jhana and dwelt blissfully therein.
      Then the Bodhisatta went again to the Sect-leader Udaka and said:
      "Friend, did your father Rama the Master say that through this much of the practical course he had himself realized with Abhinnathe eight mundane Jhanas and dwelt blissfully therein?" When Udaka replied in the affirmative, the Bodhisatta informed him thus: "Friend, through this much of practical course I, too, have myself realized with Abhinnathe eight mundane jhanas up to Nevasanna-nasannayatana Jhana and dwelt blissfully therein." Thereupon, as befitting a noble person free from the mental impurity of envy and selfishness, Udaka the Sect-leader, like Alara the leader of (the previous) sect, spoke joyfully 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"'