The Bodhisatta Siddhartha's Practice of Severe Austerities

 The Bodhisatta’s Practice of Severe Austerities (Dukkaracariya) in Uruvelā for Six Years fter his departure from the Sect-leader Udaka, the Bodhisatta went about in the

Magadha country in search of Nibbāna and eventually arrived in the market town of Senā. Near Senā was Uruvelā forest. In the forest, the natural lay out 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, 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 Manifestation of Three Similes to the Bodhisatta

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 (wet fig-tree wood) 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 either, will not realize the Path and Fruition 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 making in water of the big 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 called saputtabhariyā-pabbajjā of those wandering ascetics each of whom living a household life with a wife and children,)

(2) In order to make fire, however hard a man rubs with a kindling stick, a big piece of wet fig-tree wood kept on land away from water, he cannot still 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 Path and Fruition 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 big 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 nonproducing of fire but the producing of misery instead of fire because of the wetness of the wood, however hard the big piece of wet fig-tree wood kept on land away from water is rubbed. This simile signifies the asceticism called brāhmaṇadhammikā-pabbajjā of those brahmins who, having renounced their wives and children, devote themselves to the wrong practice, pāsanḍa.)

(3) In order to make fire, when a man rubs with a fire-kindling stick, a big piece of dry fig-tree wood 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 dried up and who have stayed away from sense objects physically as well as mentally, can realize the Path and Fruition when they practise the correct ascetic doctrine, whether with difficulty or with ease. This was the third simile that manifested to the Bodhisatta. (Comparisons should be made in the aforesaid manner. This smile signifies the asceticism of the Bodhisatta himself.)

The Group of Five came and waited upon The Bodhisatta

The group of five recluses, who had already taken up an ascetic-life even just after the birth of the Bodhisatta, was enquiring whether the Bodhisatta Prince had renounced the world and became 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 Bodhisattas and finally caught up with him in Uruvelā forest. Having strong hopes then, that “In no time he will become a Buddha! In no time he will become a Buddha!” they waited upon him who was engaged in the severest austerities (dukkaracariya) which would last for six years. They moved about him, fulfilling their duties, such as sweeping the place, fetching him hot and cold water and so on.

The Bodhisatta’s Practice of Dukkaracariya, Strenuous Exertions

The strenuous Exertion made up of fourfold determination, namely, (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 be dried up!” is called Padhāna-viriya. The practices to be mentioned now are called work of Exertion (padhāna) as they are done with padhānavīriya. They are also called Dukkaracariyā as they are difficult for ordinary people to practise.

(a) Having repaired to the market town of Senā for alms-round, the Bodhisatta spent a large number of days practising meditation for the development of loving-kindness (mettā-bhāvanā). 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 fruit, which fell in Uruvelā forest. Failing to achieve Omniscience even in this way, he thought to himself: “This food consisting of big and small fruit is still coarse. Searching for fruit is also a kind of impediment (palibodha).” Accordingly, he sustained himself only with the fruit which dropped from the tree he was using as a shelter.

(b) 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 ones, etc., 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 one. He did not let it arise but eradicated it. He removed it from his person by means of the fire of energy. Thereupon, sweat came out, trickling from his armpits. For example, it was like the trickling down of sweat from the armpits of a feeble man when a man of strength held him by the head or the shoulder 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 over and knew no relief. Although he was in such a miserable plight, his willingness to pursue the struggle remained unflinching.

(c) Then it occurred to the Bodhisatta: “It would be good if I were to develop appanākajhāna 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, having no chance, 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 coming out 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.

(d) Then it occurred to the Bodhisatta: “It would be good if I were to repeat developing appanāka-jhāna.” 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. For example, it was as if a man of strength was churning the 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.

(e) Again, it occurred to the Bodhisatta: “It would be good if I were to repeat developing appanāka-jhāna.” So, with unrelenting effort, he kept on restraining exhalation and inhalation through his nose and his mouth and his ears. Thereupon, the violent wind battered his head and as a result, he suffered from very severe ricking headaches. For example, it was like a great suffering caused by a man of tremendous strength who fastened a leather string around the head and tightened it (Reader, imagine that a man of strength puts a large loop of strong leather string 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.

(f) Still again, it occurred to the Bodhisatta: “It will be good if I were to continue on developing appanāka-jhāna.” So, with unrelenting effort, he kept on restraining exhalation and inhalation through his nose, his mouth and his ears, as before. Thereupon, the air of great intensity injured his abdomen as if carving it up. For example, 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 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.

(g) Once more, it occurred to the Bodhisatta: “It would be good if I were still to go on developing appanāka-jhāna.” So, with unrelenting effort, he kept on restraining exhalation and inhalation through his mouth, his nose and his ears, as before. Thereupon, the whole of his body suffered from violent burning ḍāharoga, ‘burning disease’. For example, it was like severe burnt when a weak man was grilled on a big heap of fire by two strong men, each on one side, holding him by the right arm and the the left. At that time, the whole of the Bodhisatta’s body remained burning hot. At the same time, his energy was not slackened but remained as strong as before. His mindfulness was extremely distinct and steadfast. On account of the trauma of his strenuous Exertion (padhāna), he could not, however, get peace. Nevertheless, his willingness to pursue the struggle remained unflinching.

Note: Paragraph (a) is from the Jinālaṅkāra Tika; Paragraphs from (b) to (g) are from the Mahāsaccaka Sutta.

The Bodhisatta fainted and fell into A Sitting Position while Walking

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:

(1) Some devas said: “Samana Gotama is dead.” (2) Others said: “Samana Gotama is not dead, he is dying.” (3) Still others said: “Samana Gotama is neither dead nor dying, he has become an arahat. Such is the posture in which an arahat stays.”

Out of these devas making their comments, those who said. "Samana Gotama is dead,” went to King Suddhodāna 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 your word at all! 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 any food at all.” Thereupon, the devas said to him: “O Bodhisatta, Noble Samana! Do not cut off the food altogether. O Bodhisatta, Noble Samana! If you cut off the food altogether, we shall have to inject divine food through your pores. And with that food you will be sustained.” Then it occurred to the Bodhisatta thus: “If I decide not to take food at all, if these devas give me divine food through my pores, and if I live on that despite my claim to fast completely, my sustenance with divine food will go against myself and becomes self-contradictory.” So he said to the devas: “O Devas, do not inject divine food through my pores. I shall take food just enough to sustain myself.”

Henceforth, the Bodhisatta did not cut off the 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.

By taking just a handful of bean soup, the physical frame of the Bodhisatta reached the stage of extremely 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 Āsītika and Kāḷa.

The hips of the Bodhisatta wrinkled all over like the big hoofs of a camel and the anus was depressed.

The back (or spine) of the Bodhisatta protruded with depressed intervals like a string of big beads.

The flesh between his ribs sank, causing unsightliness, inelegance and bad shape like the rafters of an old shed, house or a recluse dwelling.

His eye-balls were sunk into the 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 spinal column, the 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 food in his belly to turn into urine. As for the excrement, just one or two hardened balls of the size of a betel nut was 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 siṅgīnikkha pure gold. But of those who saw him during his engagement in austerity, some said: “Samana Gotama is of dark complexion.” Others said: “Samana Gotama is not dark; his complexion is brown.” Still others said: “Samana Gotama is neither dark nor brown;he has grey skin like that of a cat-fish.”

(Readers of this Buddhavaṃsa may stop reading for a while and think. 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 thus with difficulty. Well, in view of this situation, I will go back to my golden palace, and being pampered by forty thousand palace ladies headed by my Queen Yasodharā. I will happily take care of my mother (meaning aunt Gotamī), father and eighty thousand relatives who are still alive.” or “Having enjoyed excellent food which is like that of 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-indulging life. An ordinary man would not dare to think of practising this kind of austerities, much less, actually practising it. Therefore, it is called dukkaracariyā, (a practice which is difficult to undertake by ordinary people.)

Māra’s Visit to deter the Bodhisatta by feigning Goodwill

Even at the time when the Bodhisatta was going forth, Māra discouraged him saying: “O Prince Siddhattha, on the seventh day from today, the Wheel-Treasure will arrive. Do not go forth.” But the Bodhisatta replied with tremendous boldness: “O Māra, I knew that the Wheel-Treasure would come to me. I do not, however, wish to enjoy the bliss of a Universal Monarch. You go away! Do not stay here! I will endeavour to attain Buddhahood, thereby letting the ten thousand world-systems resound throughout.” Since then Mara had shadowed the Bodhisatta for six years looking for an opportunity to dispose of him, with the thought: “If thoughts of sensuality (kāma-vitakka), or thoughts of ill-will (vyāpāda-vitakka), or thoughts of violence (vihiṃsā-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 wrong thoughts in the Bodhisatta.

When six years had elapsed, it occurred to Māra thus: “Prince Siddhattha is of great energy. His dukkaracariyā also is so strenuous. He may become a Buddha at one time or another. 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 Enlightenment, the Buddha gave bhikkhus a sermon under the title of Padhāna Sutta, explaining how Māra had come and persuaded Him by reigning goodwill, and how He had boldly retorted him. The dialogue between Māra and the Bodhisatta will now be reproduced.)

Having approached the Bodhisatta who had been repeatedly developing the appanākajhāna in Uruvelā forest near Nerañjarā with the sole aspiration after Nibbāna, Māra said:

“O 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, only one against one thousand for death. O Prince Siddhattha, please take care of yourself so that you may live long. Longevity is excellent and commendable. If you live long, you can perform many acts of merit. You can develop your merit by observing the precepts or by performing sacrificial rites. What is the use of living thus in the forest and practising austerity so miserably and feebly without knowing whether you will be dead or remain alive. (No benefit will accrue to you.) In order to achieve your goal, Nibbāna, the old traditional path is very difficult to follow. It is also toilsome and hard. It is indeed not feasible to get on and tread along such a road.”

In this way, Māra said with a semblance of compassion, as though he had goodwill for the Bodhisatta and as though he had pity on him. (An ordinary person might have found Māra’s words persuasive.)

On being spoken to with a semblance of compassion by Māra, the Bodhisatta said boldly to Māra as follows:

“You, Māra, you who bind up those unmindful sentient beings, such as devas, humans and Brahmās, so that they may not be liberated from saṃsāra! You have come into my presence for your own benefit and with an ulterior motive to create harm and disturbances to others.” (By these words the Bodhisatta repelled Māra’s visit of false goodwill.)

“I do not have an iota of desire for the kind of merit that leads to the cycle of suffering (vaṭṭagāmi). You should have spoken thus only to those who are yearning for vaṭṭagāmi merit.” (With these words the Bodhisatta rejected Māra’s speech that “If you live long, you can perform many acts of merit.”)

“You, Māra, there are those who have no confidence (saddhā) at all in Nibbāna; there are those who have confidence but are of feeble energy (viriya); then there are those who have both confidence and energy but are not endowed with wisdom (paññā), you should discuss only 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 and mining into ash the grassy rubbish of defilements. I have incomparable wisdom which is like an explosive of Sakka and 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 Appanā Samādhi and who discerns thoroughly the rise and fall of the physical and mental aggregates?” (With these words, the Bodhisatta posed counter threat to Māra who had threatened, saying: “O Prince Siddhattha, your death is coming very close, the chance of your remaining alive is very faint, only one against one thousand for death.”)

“You, Māra, this wind in my body, caused by the tempo of my exertion in practising appanāka-jhāna would be capable of drying up the water in the River Gaṅgā, 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 four ambaṇas 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, also about four ambaṇas, that covers whatever is eaten and swallowed so that no foul smell would come out; the urine and nutritive elements, also about four ambaṇas, will certainly dry up too. If the blood, the bile, the phlegm, the urine and nutritive elements dry up, the flesh will certainly be depleted. When the blood, the bile, the phlegm, the urine and the flesh are all gone in this way, my mind becomes even clearer. (Such exhaustion will not make me retreat. Only because you do not know that my mind is so keen, you spoke words of ‘love for life’ (jīvita-nikanti) such as: ‘O Prince Siddhattha, the whole body of yours is so emaciated with the loss of flesh and blood.’ and so on.) Not only is my mind clear but my mindfulness, which is like the treasurer of a Universal Monarch, my wisdom which is like the vajirā diamond weapon of thunderbolt and my concentration which is like Mount Meru, are unshaken, become even more developed and steadfast.

“Although the blood and the flesh in me have been all exhausted, my mind remains cheerful and even becomes clearer and and has reached the excellent stage of the incomparable feeling which has been tremendously experienced by those noble Bodhisattas, Superb Men (Mahāpurisa) 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, forty thousand palace ladies and attendants and so on. You, 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.)

Māra’s Ten Armies

(1) “You Māra, there are objects of sensuality (vatthu-kāma), animate or inanimate, and defilements of sensuality (kilesa-kāma) which is craving for these sensual objects; both these forms of sensuality cause those householders to become deluded so that they do not know the Truth. Therefore, these two, vatthu-kāma and kilesa-kāma, constitute your First Army.” There are householders who die still as worldlings (puthujjanas) amidst their own worldly belongings (gihibhoga) because they cannot forsake them, though they know the rarity of the rise of a Buddha (Buddh'uppāda dullabha) and the rarity of the life of a recluse (pabbajitabhāva 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, namely, dwelling place, clothing, meal 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 meal; 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). 

(2) “Although they have taken up an ascetic life after resolutely abandoning gihibhoga, 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 Concentration Meditation (Samatha) and Insight Meditation (Vipassanā). Therefore arati and ukkaṇṭhita constitute the Second Army of yours, Māra. (Some ascetics meet their death, being drowned in the sea of Māra’s Second Army.)

(3) “Although some recluses have overcome that Second Army, while observing dhutaṅga practices of austerity and because of the very strict rules of 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’) and are therefore not satisfied and become hungry again, suffering like a crazy earthworm which writhes at the touch of salt. As thirst and hunger (khuppipāsā) sets in they lost interest in asceticism and are obsessed with the burning desire to take food. This khuppipāsā constitutes the Third Army of yours, Māra. (Some ascetics meet their death, being drowned in the sea of Māra’s Third Army.)

(4) “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 (tandī) sets in, they do not wish to carry on asceticism they are engaged in. This tandī constitutes the Fourth Army of yours, Māra. (Some ascetics meet their death, being drowned in the sea of Māra’s Fourth Army.)

(5) “With no progress in their spiritual work and becoming lazy and despondent, they begin to get bored and fall into a state of dejection. From that day, as sloth and torpor (thīna-middha) sets in, they take to sleeping in their monasteries, rolling from one side to the other, and lying with face downwards. This thīna-middha constitutes the Fifth Army of yours, Māra. (Some ascetics meet death, being drowned in the sea of Māra’s Fifth Army.)

(6) “Excessive sleep through laziness causes stalemate in their meditation and dullness of their minds. Overwhelmed by craving, they become weak and confused over this or that trifle. As fear (bhīru) sets in, they are shaken with fright and, with trembling hearts, they mistake a tree-stump for an elephant, a tiger for an ogre. This bhīru is the Sixth Army of yours, Māra. (Some ascetics meet death, being drowned in the sea of Māra’s Sixth Army.)

(7) “Although they pursue meditation after overcoming fear and regaining courage through practice, the Path to the jhāna and the course of magga have sunk deep. As doubt (vicikicchā) sets in, they are not certain whether they are positively on the Path or not, both in practice and theory. This vicikicchā is the Seventh Army of yours, Māra. (Some ascetics meet death, being drowned in the sea of Māra’s Seventh Army.)

(8) “After getting themselves rid of vicikicchā, some keep on putting efforts uninterruptedly day and night. As unusual signs from meditation appear to them, they think highly of themselves. As arrogance and haughtiness (makkha-thambha) sets 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. This makkhathambha constitutes the Eighth Army of yours, Māra. (Some ascetic meet death, being drowned in the sea of Māra’s Eighth Army.)

(9) “When they go on meditating, having eradicated makkha-thambha, they see more unusual signs and become proud of their advancement. Various forms of craving and conceit (taṇhā-māna) are likely to appear as follows: they are pleased and elated to have 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 preaching of false doctrines and unjust boastfulness, shown through evil desire and craving to increase their gains. The aggregates of these factors of taṇhā-māna constitute the Ninth Army of yours, Māra. (Some ascetics meet death, being drowned in the sea of Māra’s Ninth Army.)

(10) “Some recluses coming under the above ninth category practise self-praise and honour which is att'ukkaṃsana;they indulge in despising and condemning others which is paravambhanā. These two, att'ukkaṃsana and paravambhanā, constitute the Tenth Army of yours, Māra.

“You Māra, you who prevent, by force, the liberation of devas, humans and Brahmās from the rounds of suffering and you whose forces are enormous! These ten factors, such as kāma, arati, 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 hermit in their way. Those poor worldlings, who possess no strong faith, will, energy and wisdom and who lack courage, are not capable of repelling your attack and escaping from it. Only those extremely adventurous heroes, whose faith, will, energy and wisdom are great, do not reckon you even as a blade of grass; they can fight and put up resistance and escape. This escape after fighting and resisting can bring about the bliss of the Path, Fruition and Nibbāna away from the dangers of the swords, spears and (other) weapons that belong to the troops of the Ten Armies of yours, wicked Māra.

“You 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 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 (flag) 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 believe 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 front of kilesa 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, etc., 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 Wheel of Dhamma, namely, the seven factors of Enlightenment (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 thus spoken by the Bodhisatta, Māra departed from that place being unable to utter a word in reply.