Man Gautama Buddha, part 3
farewell to life in his family and the Royal Palace
After Gautama Buddha a long time considered to and fro had, he decided finally to leave his family and a religious monk. to leave home and family means that a man or a woman monk or nun at all to follow the spiritual truth. I take it that Gautama Buddha, many thoughts and concerns had been whether it is morally justifiable to leave the family and no longer care for them and they can no longer support.
But it seemed impossible not to follow the pursuit of truth, because it had long been his major goal: He wanted to help people in the world and save her by himself had found the real truth of the world and could share with them. When he was 29 years old, he told his servant named Channa that this was to bring his white horse in the garden of the palace. Gautama Buddha then left the palace without being noticed, he had his family not previously privy to his plans to establish facts which were irreversible.
The servant Channa followed Gautama Buddha to a grove named Anupiya and there was Gautama Buddha Channa orders to return to his parents and his family. The servant took the valuable garments Gautama Buddha on his request with him because of this they no longer wanted to wear. He wanted to be a simple home-free, no property of his own precious and nothing was called. Thus arose Gautama Buddha, to search for the truth.
The two thinkers and teachers of Gautama Buddha
Early in his search for truth was Gautama Buddha to a thinker named Alara Kalama , who lived near the city Vaisali with about 300 students. He probably was not a Brahmin and a thinker with a new doctrine. He had obtained from alleged that he was "the state have nothing to . What is meant by " to have nothing" ?
Humans in general have always been a desire for certain things, but Alara Kalama represented forcefully and convincingly have the high moral value, not some thing, or even material things to do and not to depend on them. In general, people have strong desire to own something and such weakness is sometimes very dangerous and makes people blind. In this sense teaches us Alara Kalama not to be greedy and make use of material things, not dependent.
Gautama Buddha addressed this doctrine with all his devotion and soon understood that the approach of Alara Kalama was very intellectual and not very practical but for our lives. He felt this doctrine, therefore, as one-sided. So he decided to continue to go and seek other thinkers and philosophers.
This second thinker, then visited the Buddha, was Udraka Ramaputra. It is reported that he was not far from the place of Alara Kalama lived, but the tradition in this case is not entirely secure, because other places are also eligible. The name Udraka Ramaputra means "the child of Rama " and it is reported that there lived together a total of 700 pupils with this teacher. He was deeply convinced of his theory for many students and had a great attraction. His teaching can be described as follows: "The Condition Nicht-Denkens/des not non-thinking ". heard this to be complicated and could include the following:" The state where one transcends thought and sensory perception "
We can assume that these first two teachers. and thinkers in the field of abstract thought remained, although they represented at least in part quite realistic philosophies. Gautama Buddha, found it difficult, however, their philosophical views as realistic to assume that is suitable for our practical life.
Gautama Buddha's search for the truth as ascetic.
Although Gautama Buddha Alara Kalama the doctrine " of the state, nothing to have "had received, which includes a relaxed or even indifference to each property and had learned from Udraka Ramaputra ," the condition of not to exceed Nicht-Denkens/des non-thought, "were the philosophies of the two thinker but very intellectual and not very practical, and little adapted to the reality. Because Gautama Buddha, however, was a very practical person, he was not satisfied by the teachings of these two wise men because they were suitable for life in all its complexity little.
Therefore Gautama Buddha radically changed its direction in his search and took a path that just the opposite is theory. He now wanted to try an ascetic life that was quite popular in ancient India, and wanted to become an ascetic. Gautama Buddha wanted to clarify that is, the big questions and problems of life by the physical conditions of his body wanted to extend to the very limit and sought almost a state that was as painful as possible.
He hoped by the movement of all physical pain thresholds and extreme hardship to the truth and push forward to awakening. Hence his life as an ascetic attitude and practice was marked by the utmost efforts and will exceedingly serious and extreme. He reduced his food and sleep so much that he fainted several times. The rumor " Gautama dies" by his extreme asceticism went for several times through the forest of the ascetics. He had certainly earned a high reputation for his iron will influenced by lifestyle. But Gautama Buddha was signified by the awakening? No! He found just the simple fact that his spirit faded away simultaneously with the body and almost withered away!
The more and the harder he tortured his physical body and tortured, the more unstable was its spirit. In other words, his life was becoming more unstable with each passing day, the longer he continued his extreme asceticism. This realization hit him completely unexpected, but It was a very important experience.
Because he was a very practical man, was it always clear that an ascetic life in general does not make sense to own an authentic eelangen form and the intellectual freedom of life. If he had not made this crucial experience, it would be highly unlikely that Buddhism would have ever realized that an ascetic life for the pursuit of truth has no value. Asceticism is harmful even on the road to truth and to awaken, for body and mind are one unit and if we cause the body serious harm, is suffering also and not least the spirit.
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