Reference: Exploring the Words of the Buddha
This is a summary of MN 26: The Noble Search (Ariyapariyesana Sutta).
The Buddha gives the bhikkhus a long account of his own quest for enlightenment from the time of his life in the palace up to his transmission of the Dhamma to his first five disciples.
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MN 26 Summary
(1 – 4) Introduction
(5 – 12) Out of affinity one seeks those things that are similar to him; but this is a form of fixation of attention (attachment). For example, a person is subject to birth, aging, sickness, death, sorrow, and defilement. So, he searches for things that are also subject to birth, aging, sickness, death, sorrow, and defilement. This is ignoble search. The noble search is seeking of nibbana, which offers supreme security from these bondages.
(13 – 14) The young Gautama realized the dangers of the bondages of birth, aging, sickness, death, sorrow, and defilement. He, despite the tearful objections of his parents, shaved off his head, put on yellow robes, and went into homelessness in search of the supreme security of nibbana.
(15 – 18) The Dhamma of Alara Kalama enabled Gautama to reach the stage of “reappearance in the base of nothingness.” The Dhamma of Uddaka Ramaputta enabled enabled him further to reach the stage of “reappearance in the base of neither-perception-nor-non-perception.” But Gautama was not satisfied because these Dhammas did not lead to the disenchantment, dispassion, cessation, peace, direct knowledge, and enlightenment of Nibbana.” Finally, Gautama settled down to strive on his own. All his effort then paid off. He attained nibbana with the realization, “My deliverance is unshakeable; this is my last birth; now there is no renewal of being.”
(19 – 24) The Dhamma that Gautama realized was specific conditionality, dependent origination, and the stilling of all formations. It could not be attained by mere reasoning. It was too subtle to be experienced even by the wise. Buddha felt that it would be difficult for people to see this truth, as they were so steeped in worldliness. He hesitated at the thought of teaching his Dhamma. Then he reconsidered that there will be those who will understand this Dhamma. Buddha prepared himself for a lifelong commitment. Both Alara Kalama and Uddaka Ramaputta had passed away; so he decided to teach the five monks who were helpful to him while he was striving. He chose them because he thought they would understand his Dhamma quickly.
(25 – 30) Buddha assumed the title of Tathagata—an Accomplished One, a Fully Enlightened One. The Tathagata does not live luxuriously, nor has he given up his striving and reverted to luxury. As Tathagata, Buddha taught his first five disciples. They attained nibbana.
(31 – 37) We learn through our five physical senses. The same senses provide sensual pleasure that is wished for. Connected with it is sensual desire that is provocative of lust. People who are thus stimulated are not under their own control. But, secluded from sensual pleasures, one can maintain applied and sustained thought. This is first jhana. With the stilling of applied and sustained thought, one enters upon the second jhana. Here one has self-confidence and singleness of mind. But there is also the rapture and pleasure born of seclusion. With the fading away as well of rapture there comes equanimity and mindful awareness, and one enters upon the third jhana. But one still feels pleasure with the body. With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, one enters upon the fourth jhana.
(38 – 42) With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ one enters upon the base of infinite space. Again, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ one enters upon and abides in the base of infinite consciousness. Again, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ one enters upon and abides in the base of nothingness. Again, by completely surmounting the base of nothingness, one enters upon and abides in the base of neither-pereeption-nor-non-perception. Again, by completely surmounting the base of neither-perception-nor-non-perception, one enters upon and abides in the cessation of perception and feeling. His taints are destroyed by his seeing with wisdom.
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Great Observation
Out of affinity one seeks those things that are similar to him; but this is a form of fixation of attention (attachment).
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