Quotation

He who learns must suffer, and, even in our sleep, pain that we cannot forget falls drop by drop upon the heart, and in our own despair, against our will, comes wisdom to us by the awful grace of God. - Aeschylus

Saturday, March 19, 2016

Fair Questions: How did the Buddha become enlightened?

As with a long list of many other things (i.e. the Buddha's teaching on wifely submission, the Buddha's views on the economic policies of monarchs, and his placement of morality before mindfulness) I was somewhat surprised by the narrative of the Buddha's journey to enlightenment as recorded in the Pāli canon.  I had been under the impression that it was a fairly rapid process that spanned less than a year, that he sat under a tree for a short while and just waited for realization to hit him over the head, perhaps in the form of an apple.

But as I was reading the Ariyapariya Sutta, I discovered that it wasn't at all that simple.  Like the Buddha's narrative about his final birth, the Buddha's narrative about his final life in the cosmos of suffering has some unexpected elements.

The first surprise for me was the length of time it seemed to have taken.  I realized while reading that the Buddha's journey had begun long before he sat under that fateful tree and attempted to starve himself to death.  As with most journeys we take in life, the Buddha's journey began in his own mind; he was searching for something that he was not finding in his current life, a life of plenty that most people would want to have.

"Monks, 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 aging, he seeks what is also subject to aging; being himself 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.
And what may be said to be subject to birth, aging, sickness, and death; to sorrow and defilement?  Wife and children, mean and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver: these acquisitions are subject to birth, aging, sickness, and death; to sorrow and defilement; and one who is tied to these things, infatuated with them, and utterly absorbed in them, being himself subject to birth...to sorrow and defilement, seeks what is also subject to birth...to sorrow and defilement."

The Buddha here explains that what most of us search for in life is not the noble search, that what we search for is not anything that will lead to any permanent state of happiness, that these things and these relationships and these powers over others will not do anything to accomplish the cessation of suffering, but instead keep us trapped in the cycle of death and rebirth.

"And what is the noble search?  Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; being himself subject to aging, having understood the danger in what is subject to aging, he seeks the unaging supreme security from bondage, Nibbāna; being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbāna; being himself subject to dying, having understood the danger in what is subject to dying, he seeks the deathless supreme security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbāna.  This is the noble search."

By stark contrast, the Buddha advises us that the noble search is exclusively for that which is not impermanent, for that which is perfectly pure, for that which is free of suffering and death and the ravages of time.  And lest we think that the Buddha does not understand our plight, he assures us that he too has undertaken the ignoble search.

"Monks, before my enlightenment, when I was still only an unenlightened bodhisatta, I too, being myself subject to birth, sought also what is subject to birth; being myself subject to aging, sickness, death, sorrow, and defilement, I sought what was also subject to aging, 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 aging, sickness, death, sorrow, and defilement, do I seek what is also subject to aging, 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 aging, sickness, death, sorrow, and defilement, I seek the unaging, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.' 
Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the ochre robe, and went forth from the home into a life of homelessness."

The ignoble search failed to yield the permanent state of happiness so many of us seek, a state free from sorrow and suffering and death.  And so the Buddha chose, after some time, to abandon all that kept him on the path of the ignoble search; he then took up the noble search and began with the radical self-denial of living without a home and without his family.

But like most of us, he did not choose to live in complete solitude, but rather sought others who were also on the noble search.  He sought out those who, like him, we engaged in a pursuit of freedom from the powers of suffering and death.

"Having gone forth, monks, in search of what is wholesome, seeking the supreme state of sublime peace, I went to Ālāra Kālāma and said to him, 'Friend Kālāma, I want to lead the spiritual life in this Dhamma and Discipline.' Ālāra Kālāma replied: 'The venerable one may stay here.  This Dhamma is such that a wise man can soon enter upon and dwell in it, realizing for himself through direct knowledge his own teacher's doctrine.'  I soon quickly learned that Dhamma.  As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, 'I know and see'--and there were others who did likewise.
I considered: 'It is not through mere faith alone that Ālāra Kālāma declares: "By realizing it for myself with direct knowledge, I enter upon and dwell in this Dhamma."  Certainly Ālāra Kālāma dwells knowing and seeing this Dhamma.'  Then I went to Ālāra Kālāma and asked him: 'Friend Kālāma, in what way do you declare that by realizing it for yourself with direct knowledge you enter upon and dwell in this Dhamma?' In reply he declared the base of nothingness."

The Buddha's consistent emphasis on learning by direct experience is on display here, as it is in many of his discourses.  It's quite possible that Ālāra Kālāma was the first teacher to make clear to him the necessity of realization by direct experience, but it's also possible that the Buddha was already committed to finding out the Dhamma by direct experience for himself.  Either way, we can tell that he was not satisfied with mere rote knowledge.

"I considered: 'Not only Ālāra Kālāma has faith, energy, mindfulness, concentration, and wisdom.  Suppose I endeavor to realize the Dhamma that Ālāra Kālāma declares he enters upon and dwells in by realizing it for himself by direct knowledge?'
I soon quickly entered upon and dwelled in that Dhamma by realizing it for myself with direct knowledge.  Then I went to Ālāra Kālāma and asked him: 'Friend Kālāma, is it in this way that you declare that you enter upon and dwell in this Dhamma by realizing it for yourself with direct knowledge?'--'That is the way, friend.'--'It is in this way, friend, that I also enter upon and dwell in this Dhamma by realizing it for myself with direct knowledge.'--'It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our fellow monk.  So the Dhamma that I declare I enter upon and dwell in by realizing it for myself with direct knowledge is the Dhamma that you enter upon and dwell in by realizing for yourself with direct knowledge. ... So you know the Dhamma that I know and I know the Dhamma that you know.  As I am, so are you; as you are, so am I.  Come, friend, let us now lead this community together.'
Thus Ālāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself and awarded me the highest honor.  But it occurred to me: 'This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the base of nothingness.'  Not being satisfied with that Dhamma, disappointed with it, I left."

The Buddha is also not satisfied with the teaching about the base of nothingness, which according to the translator's footnotes is referring to, "...the plane of existence called the base of nothingness, the objective counterpart of the seventh meditative attainment.  Here the lifespan is said to be 60,000 eons, but when that has elapsed one must pass away and return to a lower world.  Thus one who attains this is still not free from birth and death."

Though sincerely desiring to learn and respectful of his teacher, the yogic meditation adept who had recognized his progress on the journey of the spiritual life and offered him a place as a fellow adept, the Buddha chose to continue the noble search elsewhere.  Specifically, he sought the guidance of Uddaka Rāmaputta, another master of meditation.

"Still in search, monks, of what is wholesome, seeking the supreme state of sublime peace, I went to Uddaka Rāmaputta and said to him: 'Friend, I want to lead the spiritual life in this Dhamma and Discipline.'  Uddaka Rāmaputta replied: 'The venerable one may stay here.  This Dhamma is such that a wise man can soon enter upon and dwell in it, realizing for himself through direct knowledge his own teacher's doctrine.'  I soon quickly learned that Dhamma.  As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, 'I know and see'--and there were others who did likewise.
I considered: 'It was not through mere faith alone that Rāma declared: "By realizing it for myself with direct knowledge, I enter upon and dwell in this Dhamma."  Certainly Rāma dwelled knowing and seeing this Dhamma.'  Then I went to Uddaka Rāmaputta and asked him: 'Friend, in what way did Rāma declare that by realizing it for himself with direct knowledge he entered upon and dwelled in this Dhamma?' In reply Uddaka Rāmaputta declared the base of neither-perception-nor-nonperception."

The Buddha is once again taught another doctrine, and hoping that it will lead to the end of suffering and death amidst the cycle of death and rebirth, he sincerely attempts to live it out.

Once again he matches the teacher, but the teacher is the son of Rāma, the 7th avatar of Vishnu.  Though he is now learning divine wisdom, will it be enough to reach the enlightenment he seeks?

I considered: 'Not only Rāma has faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom.  Suppose I endeavor to realize the Dhamma that Rāma declared he entered upon and dwelled in by realizing it for himself by direct knowledge.'
I soon quickly entered upon and dwelled in that Dhamma by realizing it for myself with direct knowledge.  Then I went to Uddaka Rāmaputta and asked him: 'Friend, was it in this way that Rāma declared he entered upon and dwelled in by realizing it for himself by direct knowledge?'--'That is the way, friend.'--'It is in this way, friend, that I also enter upon and dwell in this Dhamma by realizing it for myself with direct knowledge.'--'It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our fellow monk.  So the Dhamma that Rāma declared he entered upon and dwelled in by realizing it for himself with direct knowledge is the Dhamma that you enter upon and dwell in by realizing for yourself with direct knowledge. ... So you know the Dhamma that Rāma knew and Rāma knew the Dhamma that you know.  As Rāma was, so are you; as you are, so was Rāma.  Come, friend, now lead this community.'
Thus Uddaka Rāmaputta, my fellow monk, placed me in the position of a teacher and accorded me the highest honor.  But it occurred to me: 'This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the base of neither-perception-nor-nonperception.'  Not being satisfied with that Dhamma, disappointed with it, I left.

Here we find out that the Buddha is also not satisfied with the teaching about the base of neither-perception-nor-nonperception, and according to the translator's footnotes, "This is the fourth and highest attainment.  It should be noted that Uddaka Rāmaputta is Rāma's son, not  Rāma himself. ... The attainment of this base leads to rebirth in the base of neither-perception-nor-nonperception, the highest plane of rebirth in the saṃsāra.  The lifespan there is said to be 84,000 eons, but being conditioned and impermanent, it is still ultimately unsatisfactory."

Not being satisfied with his becoming a skilled meditator of great talent, character, and understanding of the Dhamma under the teachings of the existing religious figures, respected and saintly though they may have been, the Buddha continued his noble search.

"Still in search, monks, of what is wholesome, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country until eventually I arrived at Uruvelā near Senānigama.  There I saw an agreeable piece of ground, a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort.  I considered: 'This is an agreeable piece of ground, a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort.  This will serve for the striving of a clansman intent on striving.'  And I sat down there thinking: 'This will server for striving.'
Then, monks, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbāna, I attained the unborn supreme security from bondage, Nibbāna; being myself subject to aging, having understood the danger in what is subject to aging, seeking the unaging supreme security from bondage, Nibbāna, I attained the unaging supreme security from bondage, Nibbāna; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbāna, I attained the unailing supreme security from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbāna, I attained the deathless supreme security from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbāna, I attained the sorrowless supreme security from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbāna, I attained the undefiled supreme security from bondage, Nibbāna.  The knowledge and vision arose in me: 'My liberation is unshakable.  This is my last birth.  Now there is no more renewed existence.'"

The end of the Buddha's noble search begins in a grove of trees next to a flowing river where he chose to remain until he reached enlightenment, practicing radical self-denial until he found it.  His last birth (and a glorious birth it was according to his disciple's recitation) had now culminated in enlightenment and his last death.

Though we tend to focus on his last birth and death, the Buddha consistently claimed that after his enlightenment he remembered each of his past lives in detail, including his name and where he was born, and that there were a great multitude of such lives.  The Buddha presents us with a noble search that takes many lives to complete, many deaths and rebirths, and many sorrows and sufferings during those lives.

Enlightenment is not something the Buddha reached in a few days sitting under a tree practicing asceticism and meditation one time, but rather something he grew into over many lifetimes.  And even in his final lifetime, he put in a great deal of consistent effort into practicing and learning from others to reach enlightenment, sacrificing all that he had along the way.

In the end, enlightenment is attained only with great difficulty, and though the Buddha may have shown us the path to liberation, we have a long way to go on the journey to reach our destination on the other shore where the Buddha stands, the Perfectly Enlightened One who burned himself up to be a shining lighthouse so that we can cross safely.

drawing of Buddha in lotus position with followers in woods by stream
By myself - Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=805982


Note: For those who are interested, you can find more information about the anthology I'm using on my Sources page.

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