6: The Practice of Austere Striving
Austere Striving in Uruvelā
After his departure from the sect-leader Uddaka, the Bodhisatta went about the Magadha country still with his mind set on Nibbāna and eventually arrived in the market town of Senā. Near Senā was Uruvelā forest. In the forest, the natural lay of the land was delightful enough for noble and virtuous men. The forest itself was pleasant. The river Nerañjarā had an attractive landing place, free of mud and mire, with a sand beach like silvery sheets spread out, with pleasingly clean and clear currents full of sportive fish and tortoises, and the river flowed continuously. There were also small villages where forest dwelling ascetics could easily receive alms food. When the Bodhisatta saw all these features, he noted them carefully and then decided: “This is an ideal place for sons of good families seeking Nibbāna to undertake meditation.” Accordingly, he built a small dwelling place with available dry firewood and leaves and stayed in the forest of Uruvelā to engage in meditation.
The Three Similes
Then there appeared in the mind of the Bodhisatta three similes. They are:
1. In order to make fire, however hard a man rubs with a fire-kindling stick, a big piece of wet firewood soaked in water, he cannot produce fire and will only become miserable.
In the same way, in this world, the so-called recluses and Brahmins, in whom the wet and slimy elements of sensual passion have not dried up and who do not stay away from sense objects also will not realize the paths and fruitions but will only become miserable, however hard they work to rid themselves of defilements. This was the first simile that manifested to the Bodhisatta.
In this simile, those in whom the slimy elements of sensual passion have not dried up are likened to the big piece of wet fig-tree wood. The act of keeping themselves in the water of sense objects is likened to the act of keeping in water the piece of wet fig-tree wood. The inability to secure the fire or the knowledge of the path however hard they work without giving up sense objects is likened to the non-producing of fire but the producing of misery however hard the big piece of wet fig-tree wood soaked in water is rubbed. This simile signifies the asceticism of those wandering ascetics all of whom are living a household life with a wife and children (saputta-bhariyā-pabbajjā).
2. In order to make fire, however hard a man rubs with a kindling stick, a piece of wet firewood kept on land away from water, he still cannot secure fire because of the wetness of the wood; instead he will only become miserable.
In the same way, in this world, the so-called recluses and Brahmins in whom the slimy elements of sensual passion have not dried up will not realize the paths and fruitions but will only become miserable however hard they work, staying away from the water of sense objects physically as well as mentally. This was the second simile that manifested to the Bodhisatta.
In this simile, those in whom the slimy elements of sensual passion have not dried up are likened to the piece of wet fig-tree wood. The inability to secure the fire of the knowledge of the path, however hard they work, staying away from sense objects both physically and mentally, is likened to the non-producing of fire, but the producing of misery instead of fire because of the wetness of the wood, however hard the piece of wet fig-tree wood kept on
3. In order to make fire, when a man rubs with a fire-kindling stick, a big piece of dry firewood kept on land away from water, he can secure fire easily as the wood has been kept on land away from water and is itself dry.
In the same way, in this world, those who are called recluses and Brahmins, in whom the wet and slimy elements of sensual passion have been destroyed and who stay away from sense objects physically as well as mentally, can realize the paths and fruitions when they practise the correct ascetic doctrine, whether with difficulty or with ease. This was the third simile that manifested to the Bodhisatta.
This smile signifies the asceticism of the Bodhisatta himself.
The Group of Five
The Group-of-Five recluses (pañca-vaggiya), who had already taken up an ascetic life just after the birth of the Bodhisatta, enquired whether the Bodhisatta Prince had renounced the world and had become a recluse or not. On hearing that the Bodhisatta had, they began to visit villages, market towns, etc., one after another, to look for the Bodhisatta and finally caught up with him in Uruvelā forest. Having strong hopes that: “In no time he will become a Buddha! In no time he will become a Buddha!” they waited upon the Bodhisatta who was engaged in austere striving (dukkara-cariyā) which would last for six years. They moved about with him, fulfilling their duties, such as sweeping the place, fetching hot and cold water and so on.
The Bodhisatta’s Strenuous Exertions
The austere striving of the fourfold determination: 1) “Let only the skin be left!” 2) “Let only the sinews be left!” 3) “Let only the bones be left!” and 4) “Let the flesh and the blood dry up!” is called the strenuous exertion (padhāna-viriya). The practices to be mentioned now are called the work of exertion (padhāna) as they are done with strenuous exertion. They are also called austere striving (dukkara-cariyā) as they are difficult for ordinary people to practise.
The first paragraph below is from the Ornaments of the Victor (Jinālaṅkāra); the next six paragraphs are from the Long Discourse about Saccaka (Mahā-saccaka-sutta, MN 36).
Having repaired to the market town of Senā for alms round, the Bodhisatta spent a lot of days practising meditation for the development of loving-kindness (mettā-bhāvanā), and then it occurred to him: “What benefit will accrue from depending on this coarse and rough food, swallowed in morsels? By eating such food to my heart’s content and developing loving-kindness, I will not achieve omniscience which is my goal.” And so he gave up living on alms food and sustained himself by eating big and small fruits, which fell from the trees in the Uruvelā forest. Failing to achieve omniscience even in this way, he thought to himself: “This food consisting of big and small fruits is still coarse. Searching for fruit is also an impediment (paḷibodha).” Accordingly, he sustained himself only with the fruit which dropped from the tree he was using as a shelter.
Then the Bodhisatta considered: “It would be good if I, grinding my teeth and clicking my tongue, were to suppress unwholesome consciousness associated with wrong thoughts, such as sensual thoughts, with my wholesome consciousness associated with powerful right thoughts. It would be good if I were to eradicate it. It would be good if I were to remove it by means of the fire of energy.”
So, grinding his teeth and clicking his tongue, he suppressed unwholesome consciousness with wholesome consciousness. He did not let it arise but eradicated it. He removed it from his person by means of the fire of energy. Thereupon, sweat poured out from his armpits like the pouring down of sweat from the armpits of a feeble man when a man of strength held him by the head or the shoulders and pressed him down. At that moment, the Bodhisatta’s effort was very vigorous – it was not slackened at all. His mindfulness was extremely distinct and steadfast; never did he lose his awareness. But his painful effort battered, as it were, the whole of his body, which was heated all
Then it occurred to the Bodhisatta: “It would be good if I were to develop absorption on non-breathing (appānaka-jhāna) by restraint of out-breathing and in-breathing.” So, with unrelenting effort, he restrained exhalation and inhalation through his mouth and his nose so that the air could not go out or come in. Then the air accumulated and escaped through his ears, through his mouth and his nose. The sound produced by the wind escaping was forceful like that from the bellows of a blacksmith. At that moment, the Bodhisatta’s effort was very vigorous. It was not slackened at all. His mindfulness was extremely distinct and steadfast. Never did he lose his awareness. But his painful effort battered, as it were, the whole of his body, which was heated all over and knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
Then it occurred to the Bodhisatta: “It would be good if I were to develop the absorption on non-breathing (appānaka-jhāna) again.” So with unrelenting effort, he restrained exhalation and inhalation through his mouth, his nose and his ears. Then, having no chance to escape through his mouth, his nose and his ears, the wind rushed up to his head, battering and piercing it. It was as if a man of strength was churning his head with a sharp and pointed drill. Even at that time, his energy was as vigorous as before, it was not slackened at all. His mindfulness also was still very distinct and steadfast. Never did he lose his awareness. But his painful effort battered, as it were, the whole of his body, which was heated all over and knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
Again, it occurred to the Bodhisatta: “It would be good if I were to develop the absorption on non-breathing (appānaka-jhāna) again.” So, with unrelenting effort, he restrained exhalation and inhalation through his nose and his mouth and his ears. Thereupon, a violent wind battered his head and as a result, he suffered from very severe headaches. It was like a great suffering caused by a man of tremendous strength who fastens a leather strap around the head and tightens it. Imagine that a man of strength puts a large loop of a strong leather strap around your head and he twisted it with a stick to tighten it. His headaches were similar to this. At that time, too, his energy was as vigorous as before, it was not slackened at all. His mindfulness was still very distinct and steadfast. Never did he lose his awareness. But his painful effort made the whole of his body battered, as it were, which was heated all over and knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
Still again, it occurred to the Bodhisatta: “It would be good if I were to develop the absorption on non-breathing (appānaka-jhāna) again.” So, with unrelenting effort, he restrained exhalation and inhalation through his nose, his mouth and his ears, as before. Thereupon, the air was of such great intensity that it injured his abdomen as if carving it up. It was as if a skilful butcher or his assistant cut up the abdomen with a sharp butcher’s knife. At that time, too, his energy was as strong as before, it was not slackened at all. His mindfulness was very distinct and steadfast. Never did he lose his awareness. But the painful effort made the whole of his body battered, as it were, which was heated all over and knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.
Once more, it occurred to the Bodhisatta: “It would be good if I were to develop the absorption on non-breathing (appānaka-jhāna) again.” So, with unrelenting effort, he restrained exhalation and inhalation through his mouth, his nose and his ears, as before. Thereupon, the whole of his body suffered from a violent burning disease (ḍāha-roga). It was like a severe burn when a weak man was grilled over a big fire by two strong men, each on either side, holding him by the right arm and the left. At that time, the whole of the Bodhisatta’s body burned hot. At the same time, his energy was not slackened but remained as strong as before. His
The Bodhisatta Faints
Afflicted thus with a great heat all over his body, the Bodhisatta fainted and fell down into a sitting position while walking. He did not fall down lying on his face in an unsightly manner. Being one endowed with great mindfulness, he just fell into a sitting posture while walking up and down. When the Bodhisatta fell down in this manner, the Devas who were present near the walk made three different comments:
Some Devas said: “Ascetic Gotama is dead.” Others said: “Ascetic Gotama is not dead, he is dying.” Still others said: “Ascetic Gotama is neither dead nor dying, he has become an Arahat. Such is the posture in which an Arahat sits.”
Out of these Devas making their comments, those who said. “Ascetic Gotama is dead,” went to King Suddhodana and told him thus: “Your son is dead.” When the king asked, “Is my son dead before or after attaining Buddhahood?” they replied: “Your son did not get the chance to become a Buddha. While striving, he fell down and died there on the walk.” – “I do not believe you! Without attaining omniscience, death cannot occur to my son,” asserted the king emphatically.
The Bodhisatta Took Less Food
When he recovered from his faint, the Bodhisatta thought thus: “It would be good if I were to practise without eating food at all.” Thereupon, the Devas said to him: “Bodhisatta, noble ascetic! Do not cut off food altogether. O Bodhisatta, noble ascetic! If you cut off the food altogether, we shall have to inject divine food through the pores of your skin. And with that food you will be sustained.” Then it occurred to the Bodhisatta thus: “If I decide not to take food at all, and if these Devas give me divine food through the pores of my skin, and if I live on that despite my claim to fast completely, my sustenance with the aid of divine food will be deceptive and self-contradictory.” So he said to the Devas: “Devas, do not inject divine food through the pores of my skin. I shall take just enough food to sustain myself.”
Henceforth, the Bodhisatta did not cut off food altogether but took food just little by little. For one day’s meal, sometimes he took a handful of lentil soup, sometimes a handful of bean soup, sometimes a handful of grain soup and at other times a handful of pea soup. Because of just taking a handful of bean soup, the physical frame of the Bodhisatta reached the stage of extreme exhaustion and emaciation.
Just because the Bodhisatta was taking very little food, his limbs, big and small, protruded at the joints of the bones and were thin and depressed at the places other than these joints, like the knots of the creepers named the Box-bean plant (Āsītika) and the Necklace plant (Kāḷa).
The hips of the Bodhisatta were wrinkled all over like the big hoofs of a camel and the anus was depressed. The spine of the Bodhisatta protruded with depressed intervals like a string of big beads. The flesh between his ribs sank, causing unsightliness, inelegance and a bad shape like the rafters of an old shed, house or a recluse dwelling. His eye-balls sunk into his eye-sockets like the bubbles of water in a large deep well. The skin of his head wrinkled and withered like a little tender gourd plucked and dried up in the sun. As the skin of his belly was stuck to his spinal column, his spinal column was felt when the belly skin was touched, and his belly skin was felt when the spinal column was touched.
When sitting to answer the call of nature, his urine did not come out at all as there was not enough liquid in his body to turn into urine. As for the excrement, just one or two hardened balls of the size of a betel nut were discharged with difficulty. Sweat trickled profusely from his whole body. He fell on the spot with his face downwards.
When the Bodhisatta rubbed his body with his hand in order to give it some slight soothing effect, his body-hairs, which were rotten at the base because of getting no nourishment from the flesh and blood due to its scarcity, came off from his body and stuck to his hand.
The natural complexion of the Bodhisatta was bright yellow like the colour of pure gold (siṅgī-nikkha). But of those who saw him during his engagement in austerity, some said: “Ascetic Gotama is of dark complexion.” Others said: “Ascetic Gotama is not dark; his complexion is brown.” Still others said: “Ascetic Gotama is neither dark nor brown; he has grey skin like that of a cat-fish.”
The Bodhisatta took up this practice of austerities, which ordinary people would find difficult to do, not for a short period of days and months. In fact, he did it for six long years. Despite his six years long struggle, it never occurred to him thus: “I have not attained omniscience although I have practised this with difficulty. Well, in view of this situation, I will go back to my golden palace, and being pampered by 40,000 palace ladies headed by my Princess Yasodharā. I will happily take care of my step-mother Gotamī, father and 80,000 relatives who are still alive,” or “Having enjoyed excellent food which is like that of the Devas, I will rather stay comfortably in a luxurious bed.” There had never been the slightest thought in him for an easy-going and self-indulgent life. An ordinary man would not dare to think of practising these kinds of austerities, much less, actually practising it. Therefore, it is called a practice which is difficult to undertake by ordinary people (dukkara-cariyā).
Māra’s Visit to the Bodhisatta
Even at the time when the Bodhisatta was going forth, Māra discouraged him, saying: “Prince Siddhattha, on the seventh day from today, the Wheel-Treasure will arrive, do not go forth.” But the Bodhisatta replied with tremendous boldness: “Māra, I know that the Wheel-Treasure will come to me. I do not, however, wish to enjoy the bliss of a Universal Monarch. Go away! Do not stay here! I will endeavour to become a Buddha, thereby making the 10,000 world-element resound throughout.” Since then Māra had shadowed the Bodhisatta for six years looking for an opportunity to dispose of him, with the thought: “If thoughts of sensuality (kāma-vitakka), ill-will (vyāpāda-vitakka) or violence (vihiṁsā-vitakka) arise in his mental continuum, I will kill him right on the spot.” Since then, for six long years Māra could not find any of these thoughts in the Bodhisatta.
When six years had elapsed, it occurred to Māra thus: “Prince Siddhattha is of great energy. His austerity (dukkara-cariyā) is so strenuous. He may become a Buddha at one time or another soon. What if I approach him and give him some words of advice, thereby causing him to stop his practice.” Then he approached the Bodhisatta and told him of his intentions.
After his Awakening, the Buddha gave the monastics a discourse under the title of the Discourse on the Striving (Padhāna-sutta, Snp 3.2) explaining how Māra had come and persuaded him by feigning goodwill, and how he had boldly rebuffed him. The dialogue between Māra and the Bodhisatta will now be reproduced.
Having approached the Bodhisatta who had been repeatedly developing the absorption on non-breathing (appāṇaka-jhāna) in Uruvelā forest near Nerañjarā with the sole aspiration for Nibbāna, Māra said: “My friend Prince Siddhattha, the whole of your body is so emaciated with the loss of flesh and blood. Your beauty and complexion have much deteriorated. Your death is coming very close. The chance of your remaining alive is very faint. You have only one chance in 1,000 of staying alive. Prince Siddhattha! Please take
On being spoken to with a semblance of compassion by Māra, the Bodhisatta said boldly to Māra as follows: “Māra, you who bind up those unmindful sentient beings, such as humans, Devas and Brahmas, so that they may not be liberated from Saṁsāra! You have come into my presence for your own benefit and with an ulterior motive to create harm and disturbance to others. I do not have an iota of desire for the kind of merit that leads to the cycle of suffering (vaṭṭa-gāmi). You should have spoken thus only to those who are yearning for merit.
With these words the Bodhisatta rejected Māra’s speech, saying: “If you live long, you can perform many deeds of merit. Māra, there are those who have no faith (saddhā) at all in Nibbāna; there are those who have faith but are of feeble energy (viriya); then there are those who have both faith and energy but are not endowed with wisdom (paññā), you should discuss with them and give encouragement to them to live long. As for me, I have absolute confidence that, if I strive enough, I shall realize, even in this life, Nibbāna, where my body ceases to exist. I have flaming energy that is capable of burning into ash the grassy rubbish of the defilements. I have an incomparable wisdom which is like an explosive which can crush the rocky mountain of dark ignorance (avijjā) into pieces.
I also have both mindfulness (sati) and concentration (samādhi). The mindfulness that will enable me to become a Buddha who does not at all forget what has been done and spoken of over the ages gone by and the concentration which, standing firm against the forceful wind of vicissitude, is like an engraved stone pillar that does not sway in a storm. Fully endowed with these five qualities that enable one to reach the other shore of Nibbāna, I am working hard even at the risk of my life. With a person like me, why do you want to discuss long life and why do you flatteringly encourage me to live on? In reality, it is not commendable to stay alive just for a single day in the human world for one who exerts with firm diligence and strong perseverance, who possesses insight through concentration (appanā-samādhi) and who discerns thoroughly the rise and fall of the physical and mental aggregates!” With these words, the Bodhisatta made a counter threat to Māra who had threatened him, saying: “Prince Siddhattha, your death is very close, the chance of your remaining alive is very faint, you have only one chance in 1,000 for staying alive.”
“Māra, this wind in my body, caused by the tempo of my exertion in practising the absorption on non-breathing (appāṇaka-jhāna) would be capable of drying up the water in the Rivers Ganges, Yamuna, etc. Why would it not be capable of drying up the little blood that is in me, whose mind has been directed to Nibbāna? Indeed, it is strong enough to dry it up. When the blood in my body, about five litres in capacity, has dried up on account of the oppressing wind which is generated by my exertion in practising meditation with a view to attain Nibbāna. The bile which is of two kinds, composed (baddha) and non-composed (abaddha); the phlegm that covers whatever is eaten and swallowed
Although the blood and the flesh in me have all been exhausted, my mind remains cheerful and even becomes clearer and has reached the excellent stage which has been experienced by those noble Bodhisattas, who are great men (mahā-purisa) and banners of male folk. Though my whole body has dried up to the point of almost emitting flames and though I am thereby thoroughly exhausted, my mind is not at all inclined towards sensual objects, such as my royal city with its palaces, Yasodharā, Rāhula, 40,000 palace ladies and attendants and so on. Māra, observe and investigate for yourself the purity and uprightness of the incomparable heart of mine, of a man who has fulfilled the perfections.” With these words the Bodhisatta demonstrated the firmness of his spirit. The Bodhisatta then spoke of Māra’s ten armies:
Māra’s Ten Armies
1.“The objects of sensuality (vatthu-kāma) and the defilements of sensuality (kilesa-kāma) constitute the first army of Māra.
There are objects of sensuality (vatthu-kāma), animate or inanimate, and the defilements of sensuality (kilesa-kāma), which is craving for these sensual objects; both these forms of sensuality cause householders to become deluded so that they do not know the truth.
There are householders who die as worldlings (puthujjana) amidst their own worldly belongings (gihi-bhoga) because they cannot forsake them, though they know the rarity of the rise of a Buddha (Buddhuppāda-dullabha) and the rarity of the life of recluses (pabbajita-bhāva-dullabha).
As for recluses, the requisites, such as robes, bowls, monasteries, parks, beds, couches, bed sheets and coverlets, which may be craved and enjoyed by them, are all materials of sensuality. And there are recluses who die still as worldlings amidst the monastic materials of sensuality in the form of the four necessaries: dwelling places, robes, alms food and medicine donated by lay people. They die in that manner because they cannot give them up, though they have learnt at the time of their ordination about using the foot of a tree as a dwelling place; using robes made of rags from a dust heap as clothing; using alms food as meals; and using putrid urine of a cow as medicine. These householders and recluses meet their hideous death on encountering Māra’s first army of sensuality (kāma). From Ledi Sayādaw’s nissaya translation of the Padhāna-sutta (Snp 28).
2. Aversion (arati) and dissatisfaction (ukkaṇṭhita) constitute the second army of Māra.
Although they have taken up an ascetic life after resolutely abandoning worldly belongings (gihi-bhoga), some tend to be disturbed and corrupted by such factors as aversion (arati) and dissatisfaction (ukkaṇṭhita) which are not taking delight in being a recluse, not taking delight in learning and practice, not taking delight in the seclusion of forest dwellings, and not taking delight in tranquillity (samatha) and insight (vipassanā). Some ascetics meet their death, being drowned in the sea of Māra’s second army.
3. Thirst and hunger (khuppipāsā) constitute the third army of Māra.
Although some recluses have overcome that second army, while observing practices of austerity and because of the very strict rules of the thirteen austerities (dhutaṅga), which compel them to eat only what is available such as food of all kinds mixed together, some cannot eat to their hearts’ content Lit. they cannot eat voraciously in the manner of “a thirsty bull quenching his thirst when led to water”.
4. Weariness (tandī) constitutes the fourth army of Māra.
When they are oppressed by hunger and thirst, some of them become physically and mentally weak and are at their wit’s end. They become disheartened, indolent and unhappy. As weariness sets in, they do not wish to carry on with the asceticism they are engaged in.
5. Sloth and torpor (thīna-middha) constitutes the fifth army of Māra.
With no progress in their spiritual work and becoming lazy and despondent, they begin to feel bored and fall into a state of dejection. From that day, as sloth and torpor set in, they take to sleeping in their monasteries, rolling from one side to the other, and lying face downwards.
6. Fear (bhīru) is the sixth army of Māra.
Excessive sleep through laziness causes drowsiness in their meditation and dullness in their minds. Overwhelmed by craving, they become weak and confused over this or that trifle. As fear sets in, they are shaken with fright and, with trembling hearts, they mistake a tree-stump for an elephant, a tiger for a Yakkha.
7. Doubt (vicikicchā) is the seventh army of Māra.
Although they pursue meditation after overcoming fear and regaining courage through practice, the path to the absorptions (jhāna) and the course of the paths (magga) have sunk deep. As doubt sets in, they are not certain whether they are positively on the path or not, both in practice and theory.
8. Arrogance and haughtiness (makkha-thambha) constitute the eighth army of Māra.
After getting rid of doubt, some keep on putting effort in uninterruptedly day and night. As unusual signs from meditation appear to them, they think highly of themselves. As arrogance and haughtiness set in, they do not accord others their rightful place; they destroy their good reputation; they give no respects to their elders; they display overbearingness to them.
9. Craving and conceit (taṇhā-māna) constitute the ninth army of Māra.
When they go on meditating, having eradicated arrogance and haughtiness, they see more unusual signs and become proud of their advancement. Various forms of craving and conceit are likely to appear as follows: They are pleased and elated to have an abundance of gifts; they are pleased and elated to witness the spread of their fame to all four quarters; they are pleased and elated to receive some marvellous gains that nobody else has ever come across; and they are pleased and elated with their fame and followers, wrongfully acquired from their teaching of false doctrines and unjust boastfulness, shown through evil desire and craving to increase their gains.
10. Self-praise and condemnation (attukkaṁsana) constitute the tenth army of Māra.
Some recluses coming under the above ninth category practise self-praise and honour; they indulge in despising and condemning others (paravambhanā).
Māra, you who prevent by force the liberation of humans, Devas and Brahmas from the rounds of suffering and you whose forces are enormous! These ten factors, such as sensuality, aversion, etc., form your comrades-in-arm. You, Māra, whose heart is not white but totally black and whose craving is gigantic! They are also your guns, cannons, and explosives that kill every recluse or recluse in their way.
Those poor
Māra, I would like you to know me as follows: “This Prince Siddhattha, as befitting a noble man, a true hero, on arrival on the scene of a battlefield, never takes a single step backward; he is indeed a feathered commander who wears the flowers of courage on his head, the flowers of muñja grass which are taken to be a good omen and the truly heroic, victorious flag and banner. It used to be customary for a valiant warrior, who knows no retreat, to fasten some muñja grass on his head, on his banner or on his weapon to indicate that he is a brave man who would never withdraw. Such a military officer was called a “feathered commander” in olden days. If I have to withdraw from battle and to be defeated by you and remain alive in this world, it will be shameful, ruinous, disreputable and disgusting. Therefore regard me as one who firmly believes thus: “It is far better to die on the battlefield than to concede defeat to your force.”
Because in this world certain ascetics and Brahmins, who went to the battle against the defilements (kilesas) putting on the yellow robe and equipping themselves fully with the requisites as their martial harness, but who are without strength, are overpowered by your tenfold great army. Thus they are like those who, without the light of such virtues as morality happen to have entered into darkness. As they are oppressed by your tenfold army, Māra, they can by no means know the road of the jewelled Dhamma Wheel, namely, the seven factors of Awakening (Bojjhaṅga) which is the excellent path taken by Buddhas, Paccekabuddhas and other noble ones to attain Nibbāna. Therefore I would like you to take me as one who would fight and vanquish your tenfold army and raise the flag of victory.”
On hearing the valiant words spoken by the Bodhisatta, Māra departed from that place being unable to utter a word in reply.
Questionable Points
In this chapter on his austere striving (dukkara-cariyā), the points which may be raised are: “Was the Bodhisatta incapable of becoming a Buddha without practising austere striving?” That is to say: “Is Buddhahood attained only through the practice of austere striving (dukkara-cariyā)?” or “Is Buddhahood unattainable without the practice of austere striving (dukkara-cariyā)?” The answer is: “With or without austere striving, the Bodhisatta would become a Buddha because he had completely fulfilled the perfections, charity and good conduct.”
“If Buddhahood was possible without austere striving, why did he practise it laboriously?” Partly because he wished to demonstrate his incomparable energy to beings, including Devas and Brahmas and partly because he considered that his heart would be filled with joy on recalling the virtues of his energy some time after his becoming a Buddha, as such the Bodhisatta practised austere striving laboriously.
To give an example, a king who has earned kingship by virtue of customary succession, without warring with anybody but while remaining in the main palace, cannot rejoice as does a monarch who wins a kingdom after gathering his forces and fighting two or three battles and crushing his opponents. It is true, when he who ascends the throne after engaging in two or three wars and coming out triumphant, views his audience while enjoying the luxury of his kingship, reflects on his energetic deeds, he feels immensely happy, thinking: “I have acquired this royalty by doing such and such a thing at such and such a place and by killing such and such an enemy in such and such a manner.”
In the same way, the Bodhisatta practised austere striving laboriously because he wished to demonstrate his incomparable energy to beings, including Devas and Brahmas and because he had considered that his heart would be filled with joy on recalling the virtues of his energy
Austere striving was also practised out of kindness to help future disciples by setting an example. Those future disciples who come to know of the Bodhisatta’s practice of austere striving would contemplate thus: “Even the Fortunate One attained omniscience only after undergoing the practice of austere striving though he had fulfilled the perfections for four immeasurable periods and 100,000 aeons. What to speak of us! We would perhaps attain the knowledge of the path (magga-ñāṇa) only if we could exert ourselves in meditation.” Discerning the truth they would become convinced that strenuous exertion (padhāna-viriya) is something worth making.
When they are thus convinced and exert themselves, they will be able to put an end to birth, old age and death, and attain Nibbāna. Therefore, the Bodhisatta practised austere striving out of kindness to future disciples by setting an example to them.
It was usual for each and every Bodhisatta to practise austere striving at least for seven days in their last existence; our Buddha also was able to do it and accordingly practised it for six years. But he became a Buddha not because of his austere striving. In fact, he became a Buddha only through the middle practice (majjhima-paṭipatti). The Bodhisatta practised austere striving to show the world with its Devas, by way of contrast, at the outset that it was not the way leading to the knowledge of the path.
Though other Bodhisattas engaged in austere striving for a far shorter period of seven days at least or of a month or so at most, our Bodhisatta had to do so for six years as a result of a verbal misdeed committed by him when he was the Brahmin Jotipāla, who was very proud of his birth, during the lifetime of Buddha Kassapa. He uttered very harsh words then: “How can this shaven-headed one realize the knowledge of the path and omniscience? Awakening is something that is very difficult to achieve!” [See the Traditions (Apadāna) 39.10].