Maha Buddhavamsa - The Practice of Severe Austerities

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Edited and Translated by
U Ko Lay and U Tin Lwin

Chapter Six

THE PRACTICE OF SEVERE AUSTERITIES BY THE BODHISATTA

The Bodhisatta's visit to Uruvela and practice of severe austerities (Dukkaracariya) for six years

      After his departure from the Sect-leader Udaka, the Bodhisatta went about in the Magadha country in search of Nibbana and eventually arrived in the market town of Sena. Near Sena was Uruvela 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 Neranjara 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 all carefully and had a good idea thus; "This is an ideal place for sons of good families seeking Nibbana to undertake meditation in." Accordingly, he built a small dwelling place with available dry firewood and leaves and stayed in the forest of Uruvela 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 only will 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 soaking in water of the big piece of wet fig-tree wood; the inability to secure the fire of the knowledge of the Path however hard they work without giving up sense-objects is likened to the non- productivity of fire but the productivity of misery however hard the big piece of wet fig-tree wood soaked in water is rubbed. This simile signifies the asceticism called saputtabhariya-pabbajja 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 non-productivity of fire but the productivity 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 brahmana dhammika-pabbajja of those brahmins who, having renounced their wives and children, devote themselves to the wrong practice, pasanda.)

      (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 as has been said previously was enquiring whether the Bodhisatta Prince had renounced the world and 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 caught up with him in Uruvela forest. Having strong hopes then that
      "In no time will he become a Buddha! In no time will he 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 around fetching him hot and cold water and so on.

The Bodhisatta's practice of dukkaracariya, strenuous Exertion

The strenuous Exertion made up of fourfold determination, namely, (I) "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 Padhana-viriya. The practices to be mentioned now are called work of Exertion (padhana) as they are done with Padhana-viriya. They are also called dukkaracariya as they are difficult for ordinary people to practise.

      (a) Having repaired to the market town of Sena, for alms-round the Bodhisatta spent a large number of days practising meditation for the development of loving-kindness (metta-bhavana). Then it occurred to him thus: "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 down in Uruvela forest. Failing to achieve Omniscience even in this way, he thought to himself thus: "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 thus: "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 it 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 thus: "It would be good if I were to develop Appanaka-Jhana by restraint of out-breathing in-breathing ." So, with unrelenting effort, he restrained exhalation and inhalation through the mouth and the nose so that the air could not go out or come in. Then, having no chance, the air accumulated and escaped through the ears, through the mouth and the nose. The sound produced by the wind thus 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 which 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 thus: "It would be good if I were to repeat developing Appanaka Jhana." So with unrelenting effort, he restrained exhalation and inhalation through the mouth ,the nose and the ears. Then having no chance to escape through the mouth, the nose and the ears, the wind rushed up to the 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 which 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 thus: It would be good if I were to repeat developing Appanaka Jhana. So, with unrelenting effort he kept on restraining exhalation and inhalation through the nose and the mouth and the ears. Thereupon, the violent wind battered the 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. (You, dear reader, imagine that a man of strength puts a large loop of strong leather string around your head and he twisted with a stick to tighten it up. It was the same as that.) 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 which 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 thus: "It will be good if I were still to go on developing Appanaka Jhana." So, with unrelenting effort he kept on restraining exhalation and inhalation through the nose, the mouth and the ears as before. Thereupon, the air of great intensity injured the 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 which 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 thus: "It would be good if I were still to go on developing Appanaka Jhana." So, with unrelenting effort he kept on restraining exhalation and inhalation through the mouth, the nose and the ears as before. Thereupon, the whole of his body suffered from violent burning daharoga, 'burning disease'. For example, it was like being severely 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 (Padhana) he could not, however, get peace. Nevertheless, his willingness to pursue the struggle remained unflinching.

Note: Paragraph (a) is from the Jinalankara TikaParagraphs from (b) to (g) are from the Mahasaccaka Sutta.