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From Buddha-to-be to Teacher in the Buddha’s own Words

A translation of sections from four discourses in the Majjhimanikāya in which the Buddha relates his experiences in struggling to attain Awakening, and whether to teach afterwards

A translation of sections from four discourses in the Majjhimanikāya in which the Buddha relates his experiences in struggling to attain Awakening, and whether to teach afterwards

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The Awaken<strong>in</strong>g - 32<br />

Then this occurred <strong>to</strong> me: ‘I am not afraid of that pleasure. That<br />

pleasure is one th<strong>in</strong>g, and unwholesome sensual pleasures are<br />

ano<strong>the</strong>r th<strong>in</strong>g.’<br />

Then this occurred <strong>to</strong> me: ‘It is not easy <strong>to</strong> atta<strong>in</strong> that pleasure with<br />

<strong>the</strong> body so excessively emaciated, what if I were <strong>to</strong> take gross food,<br />

boiled rice and milk?’<br />

Then I <strong>to</strong>ok gross food, boiled rice and milk. But at that time <strong>the</strong><br />

group-of-five monks were present, th<strong>in</strong>k<strong>in</strong>g: ‘This ascetic Gotama<br />

will atta<strong>in</strong> Dhamma, and he will <strong>in</strong>form us.<br />

When I <strong>to</strong>ok gross food, boiled rice and milk, <strong>the</strong>n <strong>the</strong> group-of-five<br />

monks <strong>be</strong><strong>in</strong>g disgusted, left me, th<strong>in</strong>k<strong>in</strong>g: ‘This ascetic Gotama is<br />

given <strong>to</strong> luxury, he has forsaken <strong>the</strong> striv<strong>in</strong>g, he has gone back <strong>to</strong><br />

luxury.’<br />

11. The Absorptions 20<br />

Then hav<strong>in</strong>g taken gross food and rega<strong>in</strong>ed strength, quite secluded<br />

from sense desires, secluded from unwholesome th<strong>in</strong>gs, hav<strong>in</strong>g<br />

th<strong>in</strong>k<strong>in</strong>g, reflection, and <strong>the</strong> happ<strong>in</strong>ess and rapture born of seclusion,<br />

I dwelt hav<strong>in</strong>g atta<strong>in</strong>ed <strong>the</strong> first absorption.<br />

With <strong>the</strong> end<strong>in</strong>g of th<strong>in</strong>k<strong>in</strong>g and reflection, with <strong>in</strong>ternal clarity, and<br />

one-po<strong>in</strong>tedness of m<strong>in</strong>d, <strong>be</strong><strong>in</strong>g without th<strong>in</strong>k<strong>in</strong>g, without reflection,<br />

hav<strong>in</strong>g <strong>the</strong> happ<strong>in</strong>ess and rapture born of concentration, I dwelt<br />

hav<strong>in</strong>g atta<strong>in</strong>ed <strong>the</strong> second absorption.<br />

With <strong>the</strong> fad<strong>in</strong>g away of rapture I dwelt equanimous, m<strong>in</strong>dful,<br />

clearly know<strong>in</strong>g, experienc<strong>in</strong>g happ<strong>in</strong>ess through <strong>the</strong> body, about<br />

which <strong>the</strong> Noble Ones declare: “He lives pleasantly, m<strong>in</strong>dful, and<br />

equanimous,” thus I dwelt hav<strong>in</strong>g atta<strong>in</strong>ed <strong>the</strong> third absorption.<br />

Hav<strong>in</strong>g given up pleasure, given up pa<strong>in</strong>, and with <strong>the</strong> previous<br />

disappearence of mental well-<strong>be</strong><strong>in</strong>g and sorrow, without pa<strong>in</strong>,<br />

20 MN 36, 85, 100.

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