Consideration to Go Forth into Homelessness

Monks, before my Enlightenment, while I was still unawakened, not yet fully Enlightened, I too, being myself subject to birth, aging, sickness, death, sorrow, and defilement; sought what was also subject to birth, aging, sickness, death, sorrow, and defilement, I sought what was also subject to aging, sickness, death, sorrow, and defilement.

And what may be said to be subject birth, to aging, sickness, death, sorrow, defilement?

Wife and children are subject to birth, aging, sickness, death, sorrow, defilement; men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, gold and silver are subject to birth, aging, sickness, death, sorrow, defilement. These objects of attachment are subject to birth, aging, sickness, death, sorrow, defilement; and one who is tied to these things, obsessed with them, and entirely craving them, being himself subject to birth, aging, sickness, death, sorrow, defilement, seeks what is also subject to birth, aging, sickness, death, sorrow, defilement.

Then I considered thus: Why, being myself subject to birth, aging, sickness, death, sorrow, defilement, do I seek what is also subject to birth, aging, sickness, death, sorrow, defilement?

Suppose that, being myself subject to birth, aging, sickness, death, sorrow, and defilement, having understood the danger in what is subject to birth, aging, sickness, death, sorrow, and defilement, I seek the unborn, unaging, unailing, deathless (Enlightenment), sorrowless, and undefiled supreme security from bondage, Nibbāna (Enlightenment).

Later, while still young, a black-haired young man endowed with youthfulness, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness.

Here, Bhāradvāja, before my Enlightenment, while I was still unawakened, not yet fully Enlightened, I considered thus:

Household life is crowded and dusty; life gone forth is wide open. It is not easy while living in a home to lead the holy life entirely perfect and pure as a polished shell.

Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.

(Reference: MN 26)

In this Teaching from Gotama Buddha, he shares how prior to his Enlightenment he also sought out impermanent conditions to create inner feelings. He “sought what was also subject to aging, sickness, death, sorrow, and defilement”. This is describing impermanence.

He then shares several objects that are impermanent such as: “wife and children are subject to birth, aging, sickness, death, sorrow, defilement, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, gold and silver”.

Because all these and others are impermanent, if the mind is craving and obsessed with them, then there will be discontentedness. The being will continue to be trapped in The Cycle of Rebirth because its continuing to crave/desire (i.e. hold on) to these things in the world.

But, through actively training the mind on The Path to Enlightenment, the mind can be trained to let go no longer seeking pleasure in these impermanent conditions. In doing so, a mind that is liberated will still experience much fun and joy. In fact, an Enlightened mind will experience even more fun and joy than in the unEnlightened state.

The Enlightened mind will not experience the displeasure and dissatisfaction of temporary pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant. Instead, there will be unconditioned joy that fills the mind.

The Buddha chose to leave the household life “going forth from the home life into homelessness” as a roaming and wandering Ascetic. He observed how difficult and challenging it was to let go while living a household life. But, not everyone will need to leave the household life to attain Enlightenment.

As described previously in this book, attaining Enlightenment in the household life now is much more likely than during the lifetime of Gotama Buddha. While Practitioners did attain Enlightenment in the household lifestyle during the lifetime of The Buddha, it was very challenging, so many people did choose to ordain.

Today, we have the wisdom that will help a Household Practitioner attain Enlightenment through applying determination, dedication, and diligence to developing their life practice in The Buddha’s Way.

Attaining Enlightenment in the ordained or household life is a challenge. But, through focusing on just one step at a time, a Practitioner can actively move towards Enlightenment.

The mountain always looks tall when you are standing at the bottom. It is not until you are on your way up or standing at the top that you realize the mountain was not so tall after all. You do not need to climb the mountain all in one day. It takes time. There is support for you along the way.

Anything good takes time. If The Path to Enlightenment was easy, everyone would already be Enlightened. But it is also not difficult either. At times there will be struggles that are well worth the results, and there will be times where it is quite enjoyable. This is the final struggle of all struggles. Once the mind faces the challenges through being trained to attain Enlightenment, all other struggles are eliminated.

The human mind can take an enormous amount of pain, suffering, and trauma. With the proper Teachings, Teachers, dedication and commitment the mind can repair itself but you need to pursue the learning and growth.

The Path to Enlightenment is to heal the mind in order to attain complete peace and serenity of mind. These Teachings and practices are the solution to the struggles that we have experienced our entire life.

The Path to Enlightenment is the solution to the challenges we experience in the world and the solutions of how to heal from what hurt us so that we never need to hurt again.