Chapter 5 - Learning from and Discussing with Āḷāra and Udaka

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

Atha rājagahaṃ vararājagaham
nararājavare nagaraṃ tu gate
girirājavaro munirājavaro
migirājagato 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, Mahāgovinda, Lord of the people and Leader of the 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-song that occurs in the Buddhavaṃsa Commentary and the Jinālaṅkāra Sub-commentary, 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 known as Santivara (Supreme Peace). On his way, he reached the place of a great religious teacher, Ālāra by name and Kālāma by clan.

(As the meetings of the Bodhisatta with the Sect-leaders Āḷāra and Udaka have been dealt with elaborately in the Pāli Text, the Commentaries, such as those on the Buddhavaṃsa and the 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 the same 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 Udaka 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 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 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: “O friend, you of Kālāma clan, I wish to lead a holy life in this system of yours.” Then Āḷāra gave his permission and words of encouragement sincerely: “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 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 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 Āḷāra had spoken with authority on the course of practice, which resulted in the realization of ākiñcaññāyatana (mundane) jhāna, he came to know thus: “It does not appear that the Sect-leader Āḷāra has just learnt by heart only through faith and without personal wisdom the course of practice leading to this ākiñcaññāyatana-jhāna. 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 Kālāma clan, to what extent do you say that you yourself dwelt realizing this doctrine of yours?” As he had himself realized it, Āḷāra replied in the manner of those who had practical knowledge (not theoretical) by giving a full account of the seven attainments up to ākiñcaññāyatana-jhāna.

Thereupon, it occurred to the Bodhisatta thus: “Not only does the Sect-leader Āḷāra possess faith, firm enough to attain jhānas, I, too, have firm faith to attain jhānas. Not only does he possess energy, mindfulness, concentration and wisdom strong enough to reach Absorption (appanā) jhāna, I, too, have strong energy, mindfulness, concentration and wisdom to reach there. Āḷāra says that he has himself realized the seven mundane jhāna attainments up to ākiñcaññāyatana with abhiññā and abide blissfully therein. It would be good if I, too, were to strive to realize like him the seven mundane jhāna attainments.” With this intent, he strenuously practised kasiṇa parikamma, and within two or three days he himself realized, like his teacher Āḷāra, the seven mundane attainments up to ākiñcaññāyatana-jhāna 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 practical course you have yourself realized with abhiññā these seven mundane jhānas and dwelt blissfully therein?” When Āḷāra replied in the affirmative, the Bodhisatta informed him thus: “Friend, through this much of practical course, I, too, have myself realized with abhiññā the seven mundane jhānas up to ākiñcaññāyatana-jhāna 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 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!”

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 Sectleader, 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 Āḷāra the noble teacher, who has unblemished wisdom, is indeed exemplary and deserving of acclaim with the snapping of the fingers!”

Āḷāra offered Half of His Disciples to The Bodhisatta

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: “O superb man, what I have, by myself, realized with abhiññā and taught, you have, by yourself, realized with abhiññā! What you have, by yourself, realized with abhiññā, I have, by myself, realized with abhiññā 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, 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 departed from Āḷāra on seeing Defects in The Mundane Jhāna Attainments

Having put efforts and gained the seven mundane jhāna attainments, as he had acquired jhānic 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 ākiñcaññāyatana-jhāna in the present life and his rebirth that would take place in the Brahmā abode of ākiñcaññāyatana in the next. Thereupon, he came to the conclusion that these seven mundane jhānas fell within the cycle of suffering (vaṭṭa dukkha). He also deeply contemplated thus: “The aggregate of these attainments cannot lead to weariness in the cycle of suffering, to detachment, to cessation of defilements such as lust (rāga), 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 realization of Nibbāna. In fact, these seven attainments result at most only in the Brahmā abode of ākiñcaññāyatana, where one lives for sixty thousand mahā-kappas, but they will not produce any benefit superior to that. The highest Brahmā-world of ākiñcaññāyatana in which the same jhāna 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 becomes 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 he abandons it without the slightest thought of taking another morsel. In the same way, the Bodhisatta, after putting efforts and gaining the said seven mundane jhāna 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 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 whatever! These seven attainments are of no use whatever!” And as he was wearied of them, he departed from the Sect-leader Āḷāra.

The Bodhisatta meeting Udaka and His Endeavour to gain Nevasaññā-nāsaññāyatana Jhāna

Having departed from the Sect-leader Āḷāra, and being desirous of seeking the bliss of Nibbāna, named Supreme Peace (Santivara), the Bodhisatta went on searching until he came upon the leader of another sect, Udaka, the son of Rāma. 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 Rāma, 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 abhiññā 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 Udaka, 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 was confirmed by the Sect-leader Udaka and his disciples.

Chapter 5 On considering the way Udaka explained, according to their traditional method^[1], the course of practice leading to Nevasaññā-nāsaññāyatana (mundane) Jhāna, the Bodhisatta came to understand thus: “It does not seem that Rāma, the deceased father of Udaka, had merely learnt by heart, believing what others speak of the course of practice leading to Nevasaññā-nāsaññāyatana Jhāna. In fact, the teacher Rāma, father of Udaka, must have been one who has personally gained and realized the eight mundane jhānas.”

(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 Rāma. When the Bodhisatta had learnt from him and realized, within two or three days, the eight mundane jhānas up to the highest of them all, Nevasaññā-nāsaññāyatana Jhāna, he parted company with Udaka. As for Udaka himself, only when the Bodhisatta had left him, he was greatly overcome by saṃvega and made exertion to gain the attainments; as befitting one who had previous experiences in meditation, he realized jhānas up to Nevasaññā-nāsaññāyatana. Direct mention of this point is made in the Mūlapaṇṇāsa Tīkā, Vol. II. 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 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: “O friend, to what extent did your father, Rāma the Master, say that he himself dwelt realizing this doctrine of his?” Udaka replied that his father did so to the extent of Nevasaññānāsaññāyatana Jhāna.

Then it occurred to the Bodhisatta: “Not only had Udaka’s father, Rāma the Master, possessed faith firm enough to attain Nevasaññā-nāsaññāyatana Jhāna, I, too, have such faith leading to that jhāna. Not only had he possessed energy, mindfulness, concentration, and wisdom strong enough to reach Nevasaññā-nāsaññāyatana Jhāna, 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 jhāna attainments up to Nevasaññā-nāsaññāyatana with abhiññā and dwelt blissfully therein. It would be good if I, too, were to strive to realize, like him, the eight mundane jhāna attainments.” With this intent, he strenuously practised kasiṇa parikamma, and within two or three days, he himself realized like Udaka’s father, Rāma the Master, the eight mundane jhāna attainments up to Nevasaññā-nāsaññāyatana Jhāna and dwelt blissfully therein.

Then the Bodhisatta went again to the Sect-leader Udaka and said: “Friend, did your father, Rāma the Master, say that through this much of the practical course, he had, by himself, realized with abhiññā the eight mundane jhānas 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, by myself, realized with abhiññā the eight mundane jhānas up to Nevasaññā-nāsaññāyatana Jhāna and dwelt blissfully therein.” Thereupon, as befitting a noble person free from the mental impurity of envy and selfishness, Udaka the Sect-leader, like Āḷāra 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!”

Udaka entrusting The Whole Sect to The Bodhisatta 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: “O superb man, what my father, Rāma the Master, had, by himself, realized with abhiññā and taught, you, superb man, have, by yourself, realized with abhiññā. What you have, by yourself, realized with abhiññā, my father, Rāma the Master, had, by himself, realized with abhiññā and taught. In this way, the doctrine my father had discerned, you also have. The doctrine you have discerned, my father, Rāma 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 Āḷāra, the Sect-leader, did, as has been mentioned before.

The Bodhisatta departed from Udaka on seeing Defects in The Mundane Jhāna Attainments

Having put efforts and gained the eight mundane jhāna attainments, as he had acquired jhānic experiences in his previous existences and as he was highly intelligent, the Bodhisatta soon reflected on the nature and prospects of the said eight jhāna attainments, up to Nevasaññā-nāsaññāyatana Jhāna 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 jhāna attainments, up to Nevasaññā-nāsaññāyatana Jhāna in the present life and his rebirth that would take place in the Brahmā abode of Nevasaññā-nāsaññāyatana hereafter. Therefore, he came to the conclusion that these eight mundane jhānas fell within the cycle of suffering, he also deeply contemplated thus: “The aggregate of these attainments cannot lead to weariness in the cycle of suffering, to detachment, to cessation of defilements such as lust (rāga), 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 Brahmā abode of Nevasaññānāsaññāyatana where one lives for eighty-four thousand mahā-kappas, but they cannot produce any benefit superior to that. The highest Brahmā-world of Nevasaññānāsaññāyatana, in which the same jhāna 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 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 jhāna 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.

Footnotes and references:

[1]:

traditional method: which Udaka had learnt from his father Rāma.