I want to know more about Gautama Siddharta teachers,
I know only little about their philosophy and practice that are mentioned in suttas. (eg. Ariyapariyesana Sutta)
Is there any other texts which explains little more about them.
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Alexander Wynne writes about them in his book, The Origin of Buddhist Meditation. In particular, see chapter 2, which has the following introduction:
In some of the earliest biographies of the Buddha, it is claimed that the Bodhisatta was taught the ‘sphere of nothingness’ by Āḷāra Kālāma and the ‘sphere of neither perception nor non-perception’ by Uddaka Rāmaputta. Since these two persons do not appear outside the early Buddhist literature, their historicity is somewhat dubious. However, the two teachers have an incidental appearance in a number of early Buddhist texts besides the early biographies, and this supports the hypothesis that they really existed. In this chapter I will investigate the historical significance of all these passages; I hope to show that the two teachers really were historical persons, and that they almost certainly taught the Bodhisatta.
and the following conclusion:
In this chapter I have argued that the original (or at least the earliest extant) biographical account of the Bodhisatta’s awakening is found in the Ariyapariyesana Sutta. Its evidence suggests that Āḷāra Kālāma and Uddaka Rāmaputta were historical persons, as was Rāma, the teacher of Rāmaputta. They probably taught the Bodhisatta, although this does not mean that the Bodhisatta did not try other methods. I therefore accept that Āḷāra Kālāma was situated in the vicinity of Kapilavatthu in Kosala as stated in the Bharaṇḍu-Kālāma Sutta, and that the Bodhisatta’s act of renunciation was to join Āḷāra Kālāma's hermitage. Uddaka Rāmaputta was based in Magadha, probably in or near to Rājagaha. The sources for these geographical locations (the Bharaṇḍu-Kālāma Sutta and the Vassakāra Sutta) are trustworthy because the information in them is incidental: they have no hidden agenda. The goals of the two teachers—ākiñcañña(-āyatana) and nevasaññānāsaññā (-āyatana)—were thought by the teachers to be liberating, but the Bodhisatta rejected this. If this analysis is correct, it means that we have a knowledge of some events that occurred in the early part of the Buddha’s career. In the following two chapters, I will attempt to form an hypothesis about the intellectual development of the Buddha based on this historical understanding. In order to do this, it is important to establish the religious affiliation of the two teachers.
"Having gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Alara Kalama and, on arrival, said to him: 'Friend Kalama, I want to practice in this doctrine & discipline.'