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Category Archives: Ariyapariyesanā Sutta
The Pile of Snares
This Sutta’s cycle would have effectively wound-up at the completion of the last chapter on teaching. This apparent addition on “sensual pleasures” was a redaction added-on at a later date—most likely for the benefit of the community whose focus was a monastic counsel against carnal pleasures. The Tathāgata warns that adhering to the snare of sensuality will place one-square in the sights of Mara, the Evil One. The most effective remedial solution is to tune-into the eight-fold package of the meditation absorption, wherein one gains reassurance and protection and purification by mindful equanimity.
The Teaching of the Dhamma
25. “Then, bhikkhus, when I had stayed at Uruvelā as long as I chose, I set out to wander by stages to Benares. Between Gayā and the Place of Enlightenment the Ājīvaka Upaka saw me on the road and said: ‘Friend, your faculties are clear, the colour of your skin is pure and bright. Under whom have you gone forth, friend? Who is your teacher? Whose Dhamma do you profess?’ I replied to the Ājīvaka Upaka in stanzas:
Siddhattha’s Enlightenment
The following is what occurred during Siddhattha’s awakening beneath the Bodhi-Tree. The sacred snapshot of him sitting reflectively on a grassy knoll is known as sitting on the Throne of Wisdom. Having departed from the game of samsara at the age of twenty-nine, then practicing severe austerities for six years, he was now thirty-five years of age and thus more fully seasoned to be cloaked with the mantle of deathlessness. He was more fully prepared for Mara’s greatest molestations. Attempting to entice Siddhattha with every sensual device possible, Mara is justly rebuked and vanquished by the young and aspiring noble arhat. The Bodhisatta then became attuned to all of his previous incarnations; afterwards there was no more karma to burn in Light of the True Home of the Deathless—yea, he burned-off all his past karmic associations. It was during the middle-watch of that illuminative night that Siddhattha developed the Divine-Eye, which empowered him during the last watch to contemplate the Law of Dependent Origination, which was soon accompanied with the insight into the arising and cessating of the Five Aggregates of skandhic-grasping.
The Search for Enlightenment
13.“Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, sought what was also subject to birth; being myself subject to ageing, sickness, death, sorrow, and defilement, I sought what was also subject to ageing, sickness, death, sorrow, and defilement. Then I considered thus: ‘Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to ageing, sickness, death, sorrow, and defilement, do I seek what is also subject to ageing, sickness, death, sorrow, and defilement? Suppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbāna. Suppose that, being myself subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.’
Posted in Ariyapariyesanā Sutta
Tagged 9 states of meditation absorption, Ākiñcanyāyatana, Āḷāra Kālāma, Arhatship, bodhicitta, Bodhisatta, Four Jhānas, Saṃyutta Nikāya, The Base of Neither-Perception-Nor-Non-perception, The Base of Nothingness, The Base of the Infinity of Consciousness, The Base of the Infinity of Space, The Signless, Uddaka Rāmaputta, Uruvelā
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Two Kinds of Search
5.“Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth seeks what is also subject to birth; being himself subject to ageing, he seeks what is also subject to ageing; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.
Posted in Ariyapariyesanā Sutta
Tagged desire, disease and death, infatuation, noble and ignoble search, sukha
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Gathering at Rammaka’s Hermitage
© Bhikkhu Bodhi, The Middle Length Discourses of the Buddha (Wisdom Publications, 2009)
1.Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Posted in Ariyapariyesanā Sutta
Tagged Ānanda, bhikkhus, Noble Silence, Palace of Migāra’s Mother, Rammaka’s hermitage
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Ariyapariyesanā Sutta: The Noble Quest
A little shift from our accustomed fare as we shall now explore the flavor of the Majjhima Nikāya, most notably Discourse MN 26—Ariyapariyesanā Sutta, or the Noble Quest. Considered by scholars to be one of the earliest, if not “The” earliest sketch on the Buddha’s biographical background. One will soon notice that the usual foundation of the Four Noble Truths is conspicuously absent. Yet, this does not imply that they are lacking as the main thrust of this sutta is the critical difference between the Noble and Ignoble quest for Right Liberation:
Posted in Ariyapariyesanā Sutta, Spirituality
Tagged Ariyapariyesanā Sutta, Majjhima Nikāya, nibbāna, Noble Ariyans, Noble Quest
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