"The thought has occurred to me that the disciples of Gautama, these wandering ascetics, live committed to the development of the mind yet not the development of the body."
- consent to food brought to them
- nor food dedicated to them
- nor to invitations to accept a meal.
- They accept nothing from the mouth of a pot
- nor from the mouth of a bowl.
- They accept nothing from across a threshold
- across a stick
- across a pestle
- from two eating together
- from a pregnant woman
- from a nursing woman
- from a woman living with a man
- from where it is announced that food is to be distributed
- from where a dog is waiting or flies are buzzing.
- They take no fish [flesh] or [land animal] meat.
- They drink no liquor, wine, or fermented drink.
- They limit themselves to one house or one morsel a day
- or two houses and two morsels...
- seven houses and seven morsels.
- They live on one saucerful of food a day
- two...seven saucerfuls a day.
- They take food once a day
- once every two days...
- once every seven days
- and so on up to a fortnight
The Buddha said: "What they earlier abandoned, Aggivessana, they later gather up. This is how there is decrease and increase of the body. Now then what have you learned, Aggivessana, about the development of the mind?"
But Saccaka the Nigantha, when asked by the Blessed One about the development of the mind, was unable to respond.
Then the Blessed One said: "The ones you just described as developed in the development of body, that is not legitimate development of the body in the discipline of the noble ones [those who are enlightened in the Buddhist sense of the word, which begins at stream-entry as the first stage and culminates in the full enlightenment of arhatship].
"As you say, Master Gautama," Saccaka replied.
- [*"Passion" = craving, grasping, clinging, ardor, pining, yearning, attachment, ensnarement, obsession, unwillingness/inability to let go.]
"On being touched by a pleasant feeling, one does not become impassioned with pleasure and is not reduced to passion for [further] pleasure. Then pleasant feeling subsides. With the ceases of the pleasant feeling, there arises some painful feeling.
"On being touched with painful feeling, one does not sorrow, grieve, lament, beat the breast, or become distraught. When that pleasant feeling had arisen, it did not invade mind and remain because of the development of body.
"When that painful feeling had arisen, it did not invade mind and remain because of the development of mind. This is how one is developed in body and developed in mind."
"Ever since the shaving off of hair and beard, the putting on of saffron robes, and the going forth from home-life to a life [of a wandering ascetic] free of [worldly encumbrances such as a] home, it has not been possible for a pleasant feeling that has arisen to invade mind and remain, or for a painful feeling that has arisen to invade mind and remain."
"But perhaps there has never arisen in Master Gautama the sort of pleasant feeling that, having arisen, would invade the mind and remain or the sort of painful feeling that, having arisen, would invade the mind and remain" .
"Why would it not have, Aggivessana? Before enlightenment (awakening), when still an unawakened Bodhisattva [a "being (sattva) intent on enlightenment (bodhi)"], the thought occurred: 'Household life is confined, a dusty (contaminated) path. The gone forth life is wide open. It is not easy, living a home-bound life, to practice the supreme life (brahmacariya) as perfect and pure as a polished [conch] shell. What then if I, having shaved off hair and beard and donning the saffron robes [of a wandering ascetic or shramana], were to go forth from the household life into the left-home life?'
|Ah, to be a lion among men (W)|
"Having gone forth on a quest for the skillful [karmically wholesome, good, beneficial, spiritually profitable], in search of that unexcelled state of supreme peace, I went to the renowned Yogi Alara Kalama and said: 'Friend, Kalama, I want to practice in this doctrine and discipline (dhamma-vinaya).'
"When this was said, he replied, 'You may stay here, friend. This doctrine is such that a wise person may soon enter and abide in his teacher's own knowledge, having realized it for oneself through firsthand knowing.'
"It was not long before I learned that doctrine. As far as mere rote recitation and repetition, I could speak the words of [secondhand] knowledge, the words of the elders [the theras of that tradition], and I could affirm that I knew-and-saw [firsthand] — I, along with others.
What must The Void be like, just Nothingness?[NOTE: Buddhist cosmology recognizes 31 major planes of existence, and countless worlds within these 31 categories. Rebirth into some of them is the result of reaching, establishing, or mastering attainment of the meditative absorptions. There are eight absorptions (jhanas) each corresponding to 24 planes depending on whether one reached, became established, or mastered that absorption -- could enter it with difficulty, middling, or with ease. The base of nothingness is one of these sphere, corresponding to a formless absorption. It is not nothing; it is the perception of the "sphere of nothingness," or what some intellectuals call "no-thingness," which has been reported to us as an actual place of desolation, of not yet formed things, as if outside of the universe or the portion not yet constructed, fabricated, assembled as in the chaotic beginning or ending of it. Rather than speculate about it, it is far better to reach it and see for oneself, as it is a real existing place, by direct realization of that corresponding jhana. It is not emptiness (shunyata), not egolessness/selflessless (anatta), though intellectuallly or philosophically it would be cleaner and easier to conceive of it that way. It is not that way. Because we can see it directly, it is better to see it directly and avoid misconceiving of it.]