Dhamma.it

« Un viandante con gli occhi buoni,
quando s'imbatte in un terreno sconnesso e infido,
fa di tutto per evitarlo. Il saggio, nello stesso modo,
sulla via della vita, eviti le cattive azioni » (Udana V, 3)

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Alcuni tratti della vita del Buddha

Bodhisatta (futuro Buddha)

Asita, il veggente, visita il neonato principe

[Date: -80 BE]

Asita the seer, in his mid-day meditation,
saw the devas of the Group of Thirty
    -- exultant, ecstatic --
dressed in pure white, honoring Indra,
holding up banners, cheering wildly,
& on seeing the devas so joyful & happy,
having paid his respects, he said:
'Why is the deva community
    so wildly elated?
Why are they holding up banners
& waving them around?
Even after the war with the Asuras
    -- when victory was the devas',
    the Asuras defeated --
even then there was no excitement like this.
Seeing what marvel
are the devas so joyful?
    They shout,
    they sing,
    play music,
    clap their hands,
    dance.
So I ask you, who live on Mount Meru's summit.
Please dispel my doubt quickly, dear sirs.'

'The Bodhisatta, the foremost jewel,
    unequaled,
has been born for welfare & ease
    in the human world,
in a town in the Sakyan countryside,
    Lumbini.
That's why we're all so wildly elated.
He, the highest of all beings,
the ultimate person,
a bull among men, foremost of all people,
will set turning the Wheel [of Dhamma]
in the grove named after the seers,
like a strong, roaring lion,
the conqueror of beasts.'

Hearing these words,
Asita quickly descended [from heaven]
and went to Suddhodana's dwelling.
There, taking a seat, he said to the Sakyans:
    'Where is the prince?
    I, too, want to see him.'
The Sakyans then showed
to the seer named Asita
    their son, the prince,
    like gold aglow,
burnished by a most skillful smith
in the mouth of the furnace,
blazing with glory, flawless in color.
On seeing the prince blazing like flame,
pure like the bull of the stars
going across the sky
    -- the burning sun,
    released from the clouds of autumn --
he was exultant, filled with abundant rapture.
The devas held in the sky
a many-spoked sunshade
of a thousand circles.
Gold-handled whisks
waved up & down,
but those holding the whisks & the sunshade
    couldn't be seen.
The matted-haired seer
named Dark Splendor,
seeing the boy, like an ornament of gold
on the red woolen blanket,
a white sunshade held over his head,
received him, happy & pleased.
And on receiving the bull of the Sakyans,
longingly, the master of mantras & signs
exclaimed with a confident mind:
    'This one is unsurpassed,
    the highest of the biped race.'
Then, foreseeing his own imminent departure,
he, dejected, shed tears.
On seeing him weeping,
the Sakyans asked:
    'But surely there will be
    no danger for the prince?'
On seeing the Sakyans' concern
he replied, 'I foresee for the prince
    no harm.
Nor will there be any danger for him.
This one isn't lowly: be assured.
    This prince will touch
    the ultimate self-awakening.
He, seeing the utmost purity,
will set rolling the Wheel of Dhamma
through sympathy for the welfare of many.
His holy life will spread far & wide.
    But as for me,
my life here has no long remainder;
my death will take place before then.
    I won't get to hear
the Dhamma of this one with the peerless role.
That's why I'm stricken,
    afflicted, & pained.'

Il giovane principe cresce disancantato con la sua vita di lussuria

'Monks, I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, & my outer cloak. A white sunshade was held over me day & night to protect me from cold, heat, dust, dirt, & dew. 'I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people's homes are fed meals of lentil soup & broken rice, in my father's home the servants, workers, & retainers were fed wheat, rice, and meat. 'Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away. 'Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I — who am subject to illness, not beyond illness — were to be horrified, humiliated, & disgusted on seeing another person who is ill, that would not be fitting for me.' As I noticed this, the healthy person's intoxication with health entirely dropped away. 'Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I — who am subject to death, not beyond death — were to be horrified, humiliated, & disgusted on seeing another person who is dead, that would not be fitting for me.' As I noticed this, the living person's intoxication with life entirely dropped away.'
- AN III.38

All'età di 29 anni, il giovane principe abbandona la sua casa

[Date: -51 BE]

'Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me: 'The household life is crowded, a dusty road. Life gone forth is the open air. It isn't easy, living in a home, to lead the holy life that is totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the home life into homelessness?' 'So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard — though my parents wished otherwise and were grieving with tears on their faces — I put on the ochre robe and went forth from the home life into homelessness.'
— MN 36

Passers-by take notice of his serene radiance and mindfulness

On going forth,
      he avoided evil deeds in body.
      Abandoning verbal misconduct,
      he purified his livelihood.
Then he, the Buddha, went to Rajagaha,
the mountain fortress of the Magadhans,
      and wandered for alms,
endowed with all the foremost marks.
King Bimbisara, standing in his palace, saw him,
and on seeing him, consummate in marks,
said: 'Look at this one, sirs.
How handsome, stately, pure!
How consummate his demeanor!
Mindful, his eyes downcast,
looking only a plow-length before him,
as one who's not from a lowly lineage:
Send the royal messengers at once
to see where this monk will go.'

They — the messengers dispatched —
followed behind him.
      'Where will this monk go?
      Where will his dwelling place be?'
As he went from house to house —
well-restrained, his sense-doors guarded,
      mindful, alert —
his bowl filled quickly.
Then he, the sage, completing his alms round,
left the city, headed for Mount Pandava.
      'That's where his dwelling will be.'
Seeing him go to his dwelling place,
three messengers sat down,
while one returned to tell the king.
'That monk, your majesty,
on the flank of Pandava,
sits like a tiger, a bull,
a lion in a mountain cleft.'

— Snp III.1

A king wonders: "Why have you gone forth?"

Hearing the messenger's words,
the noble warrior king
straight away went by royal coach,
out to Mount Pandava.
Going as far as the coach would go,
he got down, went up on foot,
and on arrival sat down.
Sitting there,
he exchanged courteous greetings,
then said:
'You are young, youthful,
in the first stage of youth,
endowed with the stature & coloring
of a noble-warrior.
You would look glorious
in the vanguard of an army,
arrayed with an elephant squadron.
I offer you wealth : enjoy it.
I ask your birth : inform me.'

'Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate
in energy & wealth,
inhabited by Kosalans:
Solar by clan,
Sakyans by birth.
From that lineage I have gone forth,
but not in search of sensual pleasures.
Seeing the danger in sensual pleasures
— and renunciation as rest —
I go to strive.
That's where my heart delights.'
— Snp III.1

The Bodhisatta soon surpasses the accomplishments of his teachers

'Having gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Alara Kalama and, on arrival, said to him: 'Friend Kalama, I want to practice in this doctrine & discipline.'

'When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'

'It was not long before I learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.

'I thought: 'It isn't through mere conviction alone that Alara Kalama declares, 'I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.' Certainly he dwells knowing & seeing this Dhamma.' So I went to him and said, 'To what extent do you declare that you have entered & dwell in this Dhamma?' When this was said, he declared the dimension of nothingness.

'I thought: 'Not only does Alara Kalama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Alara Kalama declares he has entered & dwells in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to him and said, 'Friend Kalama, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?'

''Yes, my friend...'

''This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

''It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. As I am, so are you; as you are, so am I. Come friend, let us now lead this community together.'

'In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding (nibbana), but only to reappearance in the dimension of nothingness.' So, dissatisfied with that Dhamma, I left.

'In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Ramaputta and, on arrival, said to him: 'Friend Uddaka, I want to practice in this doctrine & discipline.'

'It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.

'I thought: 'It wasn't through mere conviction alone that Rama declared, 'I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.' Certainly he dwelled knowing & seeing this Dhamma.' So I went to Uddaka and said, 'To what extent did Rama declare that he had entered & dwelled in this Dhamma?' When this was said, Uddaka declared the dimension of neither perception nor non-perception.

'I thought: 'Not only did Rama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Rama declared he entered & dwelled in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to Uddaka and said, 'Friend Uddaka, is this the extent to which Rama entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?'

''Yes, my friend...'

''This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

''It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge. The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. As he was, so are you; as you are, so was he. Come friend, lead this community.'

'In this way did Uddaka Ramaputta, my companion in the holy life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding (nibbana), but only to reappearance in the dimension of neither perception nor non-perception.' So, dissatisfied with that Dhamma, I left.'

— MN 36

He practices extreme austerities in the forest

'I thought: 'Suppose that I, clenching my teeth and pressing my tongue against the roof of my mouth, were to beat down, constrain, & crush my mind with my awareness.' So, clenching my teeth and pressing my tongue against the roof of my mouth, I beat down, constrained, & crushed by mind with my awareness. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, & crush him, in the same way I beat down, constrained, & crushed my mind with my awareness. As I did so, sweat poured from my armpits. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

'I thought: 'Suppose I were to become absorbed in the trance of non-breathing.' So I stopped the in-breaths & out-breaths in my nose & mouth. As I did so, there was a loud roaring of winds coming out my earholes, just like the loud roar of winds coming out of a smith's bellows... So I stopped the in-breaths & out-breaths in my nose & mouth & ears. As I did so, extreme forces sliced through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains arose in my head, just as if a strong man were tightening a turban made of tough leather straps around my head... Extreme forces carved up my stomach cavity, just as if a butcher or his apprentice were to carve up the stomach cavity of an ox... There was an extreme burning in my body, just as if two strong men, grabbing a weaker man by the arms, were to roast & broil him over a pit of hot embers. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

'Devas, on seeing me, said, 'Gotama the contemplative is dead.' Other devas said, 'He isn't dead, he's dying.' Others said, 'He's neither dead nor dying, he's an arahant, for this is the way arahants live.'

'I thought: 'Suppose I were to practice going altogether without food.' Then devas came to me and said, 'Dear sir, please don't practice going altogether without food. If you go altogether without food, we'll infuse divine nourishment in through your pores, and you will survive on that.' I thought, 'If I were to claim to be completely fasting while these devas are infusing divine nourishment in through my pores, I would be lying.' So I dismissed them, saying, 'Enough.'

'I thought: 'Suppose I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup.' So I took only a little food at a time, only handful at a time of bean soup, lentil soup, vetch soup, or pea soup. My body became extremely emaciated. Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems... My backside became like a camel's hoof... My spine stood out like a string of beads... My ribs jutted out like the jutting rafters of an old, run-down barn... The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well... My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind... The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well... If I urinated or defecated, I fell over on my face right there... Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair — rotted at its roots — fell from my body as I rubbed, simply from eating so little.

'People on seeing me would say, 'Gotama the contemplative is black. Other people would say, 'Gotama the contemplative isn't black, he's brown.' Others would say, 'Gotama the contemplative is neither black nor brown, he's golden-skinned. So much had the clear, bright color of my skin deteriorated, simply from eating so little.

'I thought: 'Whatever priests or contemplatives in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Whatever priests or contemplatives in the future will feel painful, racking, piercing feelings due to their striving, this is the utmost. None will be greater than this. Whatever priests or contemplatives in the present are feeling painful, racking, piercing feelings due to their striving, this is the utmost. None is greater than this. But with this racking practice of austerities I haven't attained any superior human state, any distinction in knowledge or vision worthy of the noble ones. Could there be another path to Awakening?''

— MN 36

He confronts fear & terror head-on

'I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines. And while I was staying there a wild animal would come, or a bird would make a twig fall, or wind would rustle the fallen leaves. The thought would occur to me: 'Is this that fear & terror coming?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What if I were to subdue fear & terror in whatever state they come?' So when fear & terror came while I was walking back & forth, I would not stand or sit or lie down. I would keep walking back & forth until I had subdued that fear & terror. When fear & terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear & terror. When fear & terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear & terror. When fear & terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.'

— MN 4

Mara, the personification of evil, pays a visit

'Monks, Mara is continually, ceaselessly, hovering around you, [thinking,] 'Perhaps I'll get an opportunity by means of the eye... the ear... the nose... the tongue... the body. Perhaps I'll get an opportunity by means of the intellect.' Thus, monks, you should dwell with the doors to your senses well-guarded.'

— SN XXXV.199

To me --
    resolute in exertion
    near the river Nerañjara,
    making a great effort,
    doing jhana
    to attain security from bondage --
Namuci[1] came,
    speaking words of compassion:
'You are ashen, thin.
    Death is in
    your presence.
Death
has 1,000 parts of you.
Only one part
is your life.
Live, good sir!
Life is better.
        Alive,
    you can do
    acts of merit.
Your living the holy life,
performing the fire sacrifice,
will heap up much merit.
    What use is exertion to you?
Hard to follow
-- the path of exertion --
hard to do, hard
to sustain.'
Saying these verses,
Mara stood in the Awakened One's presence.
And to that Mara, speaking thus,
the Blessed One said this:
'Kinsman of the heedless,
    Evil One,
come here for whatever purpose:
I haven't, for merit,
even the least bit of need.
Those who have need of merit:
those are the ones
Mara's fit to address.
In me are     conviction,
        austerity,
        persistence,
        discernment.
Why, when I'm so resolute
do you petition me
    to live?
This wind could burn up
    even river currents.
Why, when I'm resolute
shouldn't my blood dry away?
As my blood dries up
gall & phlegm dry up.
As muscles waste away,
the mind grows clearer;
mindfulness, discernment,
concentration stand
    more firm.
Staying in this way,
attaining the ultimate feeling,[2]
the mind has no interest
in sensual passions.
    See:
    a being's
    purity!
Sensual passions are your first army.
Your second     is called Discontent.
Your third         is Hunger & Thirst.
Your fourth     is called Craving.
Fifth            is Sloth & Drowsiness.
Sixth         is called Terror.
Your seventh     is Uncertainty.
Hypocrisy & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status
    wrongly gained,
and whoever would praise self
& disparage others.
That, Namuci, is your army,
the Dark One's commando force.
A coward can't defeat it,
but one having defeated it
        gains bliss.
Do I carry muñja grass?[3]
I spit on my life.
Death in battle woud be better for me
    than that I, defeated,
        survive.
Sinking here, they don't appear,
    some priests & contemplatives.
They don't know the path
by which those with good practices
                go.
Seeing the bannered force
    on all sides --
the troops, Mara
along with his mount --
I go into battle.
May they not budge me
    from
    my spot.
That army of yours,
that the world with its devas
        can't overcome,
I will smash     with discernment --
as an unfired pot     with a stone.
Making     my resolve mastered,
        mindfulness well-established,
I will go about, from kingdom to kingdom,
training many disciples.
They -- heedful, resolute
doing my bidding --
despite your wishes, will go
    where, having gone,
    there's no grief.'
... As he was overcome with sorrow,
his lute fell from under his arm.
Then he, the despondent spirit,
            right there
        disappeared.

— Snp III.2

Notes:

1. Mara [Go back]

2. The highest equanimity that can be attained through jhana. [Go back]

3. Muñja grass was the ancient Indian equivalent of a white flag. A warrior expecting that he might have to surrender would take muñja grass into battle with him. If he did surrender, he would lie down with the muñja grass in his mouth. The Buddha, in asking this rhetorical question, is indicating that he is not the type of warrior who would carry muñja grass. If defeated, he would rather die than surrender. [Go back]

He abandons his austerities

'I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then, following on that memory, came the realization: 'That is the path to Awakening.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, but it is not easy to achieve that pleasure with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food — some rice & porridge — they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'

'So when I had taken solid food and regained strength, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thought & evaluation, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain.'

— MN 36