Ariyapariyesana Sutta (The Noble search) скачать в хорошем качестве

Ariyapariyesana Sutta (The Noble search)

The *Ariyapariyesanā Sutta (The Noble search)~ (MN 26)* of the Majjhima Nikāya is one of the most intimate discourses in which the Buddha recounts his own journey from delusion to awakening. It is not merely history; it is a revelation of what it truly means to seek wisely. The Blessed One was dwelling at Jetavana, the monastery offered by Anāthapiṇḍika in Sāvatthī. Surrounded by monks eager for instruction, he spoke not of abstract philosophy but of his own search before enlightenment. “Bhikkhus,” he said, “there are two kinds of search: the ignoble search and the noble search.” The ignoble search, he explained, is when one who is subject to birth seeks what is also subject to birth; one who is subject to aging seeks what ages; one subject to sickness and death seeks security in what decays and dies. Before his renunciation, though he was a prince of the Sakya clan, surrounded by beauty, youth, music, and affection, he saw a deeper truth: all conditioned things are impermanent (sabbe saṅkhārā aniccā). Even love, even power, even heavenly pleasures cannot escape dissolution. To cling to them is to continue the wheel of saṃsāra. Seeing the danger in attachment, he left the household life in search of the Deathless (amata). First, he approached the renowned meditation master Āḷāra Kālāma. Diligent and sharp in wisdom, he quickly realized the sphere of nothingness (ākiñcaññāyatana), a formless attainment of profound stillness. His teacher honored him as an equal. Yet the Bodhisatta reflected: “This teaching does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, awakening, Nibbāna.” Though refined, it was still conditioned. Unsatisfied, he departed. He then studied under Uddaka Rāmaputta, attaining the sphere of neither-perception-nor-non-perception, the most subtle meditative absorption known at that time. Again he was invited to lead the community. Yet again he discerned its limitation: even this exalted state arises and passes away. It is not liberation. It does not uproot ignorance. Determined to go beyond all teachers, he practiced severe austerities near Uruvelā. For nearly six years he pushed his body to extremes, reducing himself to skin and bones. He held his breath until piercing pains arose; he fasted until his spine seemed like a string of beads. Yet insight dawned: tormenting the body does not purify the mind. Weakness clouds clarity. He realized that self-mortification is another form of attachment — attachment to the idea of purification through pain. Then he remembered a spontaneous childhood experience of serene concentration beneath a rose-apple tree. That gentle, balanced collectedness was free from sensuality and cruelty. “Could that be the path to awakening?” he reflected. Accepting nourishment to restore strength, he abandoned extremes and discovered the Middle Way (Majjhimā Paṭipadā) — the path of ethical conduct, concentration, and wisdom. Seated beneath the Bodhi Tree in Bodh Gaya, he entered deep meditation with a mind purified and steady. In the first watch of the night, he recollected countless past lives. In the second, he saw beings passing away and reappearing according to their kamma. In the third, he penetrated the Four Noble Truths: “This is suffering… this is the origin… this is the cessation… this is the path.” Ignorance was destroyed. Craving was extinguished. He realized the Unconditioned — Nibbāna — the unborn, unaging, undying. Thus, the Ariyapariyesanā Sutta teaches that the Noble Search is not a search for better experiences, higher heavens, or refined states of consciousness. It is the search for the end of craving. The ignoble search chases what is unstable; the noble search seeks what is beyond instability. The Buddha’s life becomes a mirror for all beings: as long as we seek lasting happiness in impermanent things, we wander. When we seek the Deathless, wisdom arises. The deepest meaning of this Sutta is this: true security is not found in the world but in the ending of attachment to the world. The Noble Search begins the moment we see clearly that nothing conditioned can satisfy the heart completely — and we turn inward toward liberation.