CHAPTER 2
HIS STRUGGLE FOR
ENLIGHTENMENT
"Easy to do are things that are bad and
not beneficial to self,
But very, very hard to do indeed is that which is beneficial and
good".
-- DHAMMAPADA
Struggle
Meeting with disappointment, but not
discouraged, the ascetic Gotama seeking for the incomparable Peace,
the highest Truth, wandered through the district of Magadha, and arrived
in due course at Uruvelā, the market town of Senāni. There
he spied a lovely spot of ground, a charming forest grove, a flowing river
with pleasant sandy fords, and hard by was a village where he could obtain
his food. Then he thought thus:
"Lovely, indeed, O Venerable One, is this spot of ground, charming is the
forest grove, pleasant is the flowing river with sandy fords, and hard by
is the village where I could obtain food. Suitable indeed is this place
for spiritual exertion for those noble scions who desire to strive."
(Majjhima Nikāya, Ariya-Pariyesana
Sutta No. 26, Vol. 1, p. 16)
The place was congenial for his meditation. The atmosphere was peaceful.
The surroundings were pleasant. The scenery was charming. Alone, he
resolved to settle down there to achieve his desired object.
Hearing of his renunciation, Kondañña, the youngest brahmin who
predicted his future, and four sons of the other sages -- Bhaddiya,
Vappa, Mahānāma, and Assaji -- also renounced the world
and joined his company.
In the ancient days in India, great importance was attached to rites,
ceremonies, penances and sacrifices. It was then a popular belief that no
Deliverance could be gained unless one leads a life of strict asceticism.
Accordingly, for six long years the ascetic Gotama made a
superhuman struggle practising all forms of severest austerity. His
delicate body was reduced to almost a skeleton. The more he tormented his
body the farther his goal receded from him.
How strenuously he struggled, the various methods he employed, and how he
eventually succeeded are graphically described in his own words in various
Suttas.
Mahā Saccaka Sutta
[1]
describes his preliminary efforts thus:
"Then the following thought occurred to me:
"How if I were to clench my teeth, press my tongue against the palate, and
with (moral) thoughts hold down, subdue and destroy my (immoral) thoughts!
"So I clenched my teeth, pressed my tongue against the palate and strove
to hold down, subdue, destroy my (immoral) thoughts with (moral) thoughts.
As I struggled thus, perspiration streamed forth from my armpits.
"Like unto a strong man who might seize a weaker man by head or shoulders
and hold him down, force him down, and bring into subjection, even so did
I struggle.
"Strenuous and indomitable was my energy. My mindfulness was established
and unperturbed. My body was, however, fatigued and was not calmed as a
result of that painful endeavour -- being overpowered by exertion. Even
though such painful sensations arose in me, they did not at all affect my
mind.
"Then I thought thus: How if I were to cultivate the non-breathing
ecstasy!
"Accordingly, I checked inhalation and exhalation from my mouth and
nostrils. As I checked inhalation and exhalation from mouth and nostrils,
the air issuing from my ears created an exceedingly great noise. Just as a
blacksmith's bellows being blown make an exceedingly great noise, even so
was the noise created by the air issuing from my ears when I stopped
breathing.
"Nevertheless, my energy was strenuous and indomitable. Established and
unperturbed was my mindfulness. Yet my body was fatigued and was not
calmed as a result of that painful endeavour -- being over-powered by
exertion.
Even though such painful sensations arose in me, they did not at all
affect my mind.
"Then I thought to myself: 'How if I were to cultivate that non-breathing
exercise!
"Accordingly, I checked inhalation and exhalation from mouth, nostrils,
and ears. And as I stopped breathing from mouth, nostrils and ears, the
(imprisoned) airs beat upon my skull with great violence. Just as if a
strong man were to bore one's skull with a sharp drill, even so did the
airs beat my skull with great violence as I stopped breathing. Even though
such painful sensations arose in me, they did not at all affect my mind.
"Then I thought to myself: How if I were to cultivate that non-breathing
ecstasy again!
"Accordingly, I checked inhalation and exhalation from mouth, nostrils,
and ears. And as I stopped breathing thus, terrible pains arose in my
head. As would be the pains if a strong man were to bind one's head
tightly with a hard leathern thong, even so were the terrible pains that
arose in my head. "Nevertheless, my energy was strenuous. Such painful
sensations did not affect my mind.
"Then I thought to myself: How if I were to cultivate that
non-breathing ecstasy again!
"Accordingly, I stopped breathing from mouth, nostrils, and ears. As I
checked breathing thus, plentiful airs pierced my belly. Just as if a
skilful butcher or a butcher's apprentice were to rip up the belly with a
sharp butcher's knife, even so plentiful airs pierced my belly.
"Nevertheless, my energy was strenuous. Such painful sensations did not
affect my mind.
"Again I thought to myself: How if I were to cultivate that non-breathing
ecstasy again!
"Accordingly, I checked inhalation and exhalation from mouth, nostrils,
and ears. As I suppressed my breathing thus, a tremendous burning pervaded
my body. Just as if two strong men were each to seize a weaker man by his
arms and scorch and thoroughly burn him in a pit of glowing charcoal, even
so did a severe burning pervade my body.
"Nevertheless, my energy was strenuous. Such painful sensations did not
affect my mind.
"Thereupon the deities who saw me thus said: 'The ascetic Gotama is dead.'
Some remarked:
'The ascetic Gotama is not dead yet, but is dying'. While
some others said: 'The ascetic Gotama is neither dead nor is dying but an
Arahant is the ascetic Gotama. Such is the way in which an Arahant
abides."
Change of Method: Abstinence from Food
"Then I thought to myself: How if I were to
practise complete abstinence from food!
"Then deities approached me and said: 'Do not, good sir, practise total
abstinence from food. If you do practise it, we will pour celestial
essence through your body's pores; with that you will be sustained."
"And I thought: 'If I claim to be practising starvation, and if these
deities pour celestial essence through my body's pores and I am sustained
thereby, it would be a fraud on my part.' So I refused them, saying 'There
is no need'.
"Then the following thought occurred to me: How if I take food little by
little, a small quantity of the juice of green gram, or vetch, or lentils,
or peas!
"As I took such small quantity of solid and liquid food, my body became
extremely emaciated. Just as are the joints of knot-grasses or bulrushes,
even so were the major and minor parts of my body owing to lack of food.
Just as is the camel's hoof, even so were my hips for want of food. Just
as is a string of beads, even so did my backbone stand out and bend in,
for lack of food. Just as the rafters of a dilapidated hall fall this way
and that, even so appeared my ribs through lack of sustenance. Just as in
a deep well may be seen stars sunk deep in the water, even so did my
eye-balls appear deep sunk in their sockets, being devoid of food. Just as
a bitter pumpkin, when cut while raw, will by wind and sun get shrivelled
and withered, even so did the skin of my head get shrivelled and withered,
due to lack of sustenance.
"And I, intending to touch my belly's skin, would instead seize my
backbone. When I intended to touch my backbone, I would seize my belly's
skin. So was I that, owing to lack of sufficient food, my belly's skin
clung to the backbone, and I, on going to pass excreta or urine, would in
that very spot stumble and fall down, for want of food. And I stroked my
limbs in order to revive my body. Lo, as I did so, the rotten roots of my
body's hairs fell from my body owing to lack of sustenance. The people who
saw me said: 'The ascetic Gotama is black.' Some said, 'The ascetic
Gotama is not black but blue.' Some others said: 'The ascetic
Gotama is neither black nor blue but tawny.' To such an extent was the
pure colour of my skin impaired owing to lack of food.
"Then the following thought occurred to me: Whatsoever ascetics or
brahmins of the past have experienced acute, painful, sharp and piercing
sensations, they must have experienced them to such a high degree as this
and not beyond. Whatsoever ascetics and brahmins of the future will
experience acute, painful, sharp and piercing sensations they too will
experience them to such a high degree and not beyond. Yet by all these
bitter and difficult austerities I shall not attain to excellence, worthy
of supreme knowledge and insight, transcending those of human states.
Might there be another path for Enlightenment!"
Temptation of Māra the Evil One
His prolonged painful austerities proved
utterly futile. They only resulted in the exhaustion of his valuable
energy. Though physically a superman his delicately nurtured body could
not possibly stand the great strain. His graceful form completely faded
almost beyond recognition. His golden coloured skin turned pale, his blood
dried up, his sinews and muscles shrivelled up, his eyes were sunk and
blurred. To all appearance he was a living skeleton. He was almost on the
verge of death.
At this critical stage, while he was still intent on the Highest (Padhāna),
abiding on the banks of the Nerañjarā river, striving and
contemplating in order to attain to that state of Perfect Security, came
Namuci, [2]
uttering kind words thus:[3]
"'You are lean and deformed. Near to you is death.
"A thousand parts (of you belong) to death; to life (there remains) but
one. Live, 0 good sir! Life is better. Living, you could perform merit.
"By leading a life of celibacy and making fire sacrifices, much merit
could be acquired. What will you do with this striving? Hard is the path
of striving, difficult and not easily accomplished."
Māra reciting these words stood in the presence of the Exalted One.
To Māra who spoke thus, the Exalted One replied:
"O Evil One, kinsman of the heedless! You have come here for your own
sake.
"Even an iota of merit is of no avail. To them who are in need of merit it
behoves you, Māra, to speak thus.
"Confidence (Saddhā), self-control (Tapo),[4]
perseverance (Viriya), and wisdom (Paññā) are mine. Me who
am thus intent, why do you question about life?
"Even the streams of rivers will this wind dry up. Why should not the
blood of me who am thus striving dry up?
"When blood dries up, the bile and phlegm also dry up. When my flesh
wastes away, more and more does my mind get clarified. Still more do my
mindfulness, wisdom, and concentration become firm.
"While I live thus, experiencing the utmost pain, my mind does not long
for lust! Behold the purity of a being!
"Sense-desires (Kāmā),
are your first army. The second is called Aversion for the Holy Life (Arati).
The third is Hunger and Thirst [5]
(Khuppīpāsā). The fourth is called Craving (Tanhā). The
fifth is Sloth and Torpor (Thina-Middha). The sixth is called Fear
(Bhiru). The seventh is Doubt [6]
(Vicikicchā), and the eighth is Detraction and Obstinacy (Makkha-Thambha).
The ninth is Gain (Lobha), Praise (Siloka) and Honour
(Sakkāra),
and that ill-gotten Fame (Yasa). The
tenth is the extolling of oneself and contempt for others (Attukkamsanaparavambhana).
"This, Namuci, is your army, the opposing host of the Evil One. That army
the coward does not overcome, but he who overcomes obtains happiness.
"This Muñja [7]
do I display!
What boots life in this world! Better for me is death in the battle than
that one should live on, vanquished!
[8]
"Some ascetics and brahmins are not seen plunged in this battle. They know
not nor do they tread the path of the virtuous.
"Seeing the army on all sides with Māra arrayed on elephant, I go forward
to battle. Māra shall not drive me from my position. That army of yours,
which the world together with gods conquers not, by my wisdom I go to
destroy as I would an unbaked bowl with a stone.
"Controlling my thoughts, and with mindfulness well-established, I shall
wander from country to country, training many a disciple.
"Diligent, intent, and practising my teaching, they, disregarding you,
will go where having gone they grieve not."
The Middle Path
The ascetic Gotama was now fully
convinced from personal experience of the utter futility of
self-mortification which, though considered indispensable for Deliverance
by the ascetic philosophers of the day, actually weakened one's intellect,
and resulted in lassitude of spirit. He abandoned for ever this painful
extreme as did he the other extreme of self-indulgence which tends to
retard moral progress. He conceived the idea of adopting the Golden Mean
which later became one of the salient features of his teaching.
He recalled how when his father was engaged in
ploughing, he sat in the cool shade of the rose-apple tree, absorbed in
the contemplation of his own breath, which resulted in the attainment of
the First Jhāna (Ecstasy)[9].
Thereupon he thought: "Well, this is the path to Enlightenment."
He realized that Enlightenment could not be gained with such an utterly
exhausted body: Physical fitness was essential for spiritual progress. So
he decided to nourish the body sparingly and took some coarse food both
hard and soft.
The five favourite disciples who were attending on him with great hopes
thinking that whatever truth the ascetic Gotama would comprehend,
that would he impart to them, felt disappointed at this unexpected change
of method. and leaving him and the place too, went to Isipatana, saying
that "the ascetic Gotama had become luxurious, had ceased from
striving, and had returned to a life of comfort."
At a crucial time when help was most welcome his companions deserted him
leaving him alone. He was not discouraged, but their voluntary separation
was advantageous to him though their presence during his great struggle
was helpful to him. Alone, in sylvan solitudes, great men often realize
deep truths and solve intricate problems.
Dawn of Truth
Regaining his lost strength with some coarse
food, he easily developed the First Jhāna which he gained in his
youth. By degrees he developed the second, third and fourth Jhānas
as well.
By developing the Jhānas he gained perfect one-pointedness of the
mind. His mind was now like a polished mirror where everything is
reflected in its true perspective.
Thus with thoughts tranquillized, purified, cleansed, free from lust and
impurity, pliable, alert, steady, and unshakable, he directed his mind to
the knowledge as regards "The Reminiscence of Past Births" (Pubbe-nivāsānussati
māna).
He recalled his varied lots in former existences as follows: first one
life, then two lives, then three, four, five, ten, twenty, up to fifty
lives; then a hundred, a thousand, a hundred thousand; then the
dissolution of many world cycles, then the evolution of many world cycles,
then both the dissolution and evolution of many world cycles. In that
place he was of such a name, such a family, such a caste, such a dietary,
such the pleasure and pain he experienced, such his life's end. Departing
from there, he came into existence elsewhere. Then such was his name, such
his family, such his caste, such his dietary, such the pleasure and pain
he did experience, such life's end. Thence departing, he came into
existence here.
Thus he recalled the mode and details of his varied lots in his former
births.
This, indeed, as the First Knowledge that he realized in the
first watch of the night.
Dispelling thus the ignorance with regard to the past, he directed his
purified mind to "The Perception of the Disap-pearing and Reappearing of
Beings" (Cutūpapāta māna). With clairvoyant vision, purified and
supernormal, he perceived beings disappearing from one state of existence
and reappearing in another; he beheld the base and the noble, the
beautiful and the ugly, the happy and the miserable, all passing according
to their deeds. He knew that these good individuals, by evil deeds, words,
and thoughts, by reviling the Noble Ones, by being misbelievers, and by
conforming themselves to the actions of the misbelievers, after the
dissolution of their bodies and after death, had been born in sorrowful
states. He knew that these good individuals, by good deeds, words, and
thoughts, by not reviling the Noble Ones, by being right believers, and by
conforming themselves to the actions of the right believers, after the
dissolution of their bodies and after death, had been born in happy
celestial worlds.
Thus with clairvoyant supernormal vision he beheld the disappearing and
the reappearing of beings.
This, indeed, was the Second Knowledge that he realized in the
middle watch of the night.
Dispelling thus the ignorance with regard to the future, he directed his
purified mind to "The Comprehension of the Cessation of Corruptions"
[10] (Āsavakkhaya
māna).
He realized in accordance with fact: "This is Sorrow", "This, the Arising
of Sorrow", "This, the Cessation of Sorrow", "This, the Path leading to
the Cessation of Sorrow". Likewise in accordance with fact he realized:
"These are the Corruptions", "This, the Arising of Corruptions", "This,
the Cessation of Corruptions", "This, the Path leading to the Cessation of
Corruptions". Thus cognizing, thus perceiving, his mind was delivered from
the Corruption of Sensual Craving; from the Corruption of Craving for
Existence; from the Corruption of Ignorance.
Being delivered, He knew, "Delivered am I
[11]
and He
realized, "Rebirth is ended; fulfilled the Holy Life; done what
was to be done; there is no more of this state again.[12]"
This was the Third Knowledge that He Realized in the last watch
of the night.
Ignorance was dispelled, and wisdom arose; darkness vanished, and light
arose.
[1]
Majjhima Nikāya No. 36, Vol. 1, p. 242.
[2]
Another name for Māra. According to the Books there are five kinds of
Māras -- namely, i. Deity Māra (Devaputta), ii. Passion (Kilesa),
iii. Kammic Activities (Abhisamkhāra), iv. Aggregates (Khandha)
and v. Death (Maccu).
[3]
Sutta Nipāta -- Padhāna Sutta, p. 74.
[4]
Tato -- Pali Text Society's edition.
[5]
Resulting from voluntary poverty.
[6]
That is, indecision as to the certainty of the Goal.
[7]
Warriors wear Muñja grass crest on their heads or on their banners to
indicate that they will not retreat from the battle-field
[8]
Sangāme me matam seyyo -- Yañ ce jīve parājito
[9]
See Ch. I.
[10]
Āsavas (Defilements) -- are those which flow right up to the
top-most plane of existence with respect to spheres, or right up to the
Gotrabhū state, with respect to mind-flux. There are four Āsavas,
viz: Sense-desires (Kāma),
Becoming (Bhava), False Views (Ditthi) and Ignorance (Avijjā).
In this particular text only three are mentioned. Here Bhava means the
desire to be born in the realms of form and formless realms (Rūpa
and Arūpa Bhava).
[11]
Vimutto'smi.
[12]
Khinā jāti, vusitam brahmacariyam, katam karaniyam nāparam itthattaya.
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