SN4:1 Austere Practice
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Nerañjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. [n.260] Spk assigns this sutta to the first week after the Buddha’s enlightenment. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: "I am indeed freed from that gruelling asceticism! It is good indeed that I am freed from that useless gruelling asceticism! It is good that, steady and mindful, I have attained enlightenment!" [n.261] I translate the last sentence in accordance with the reading of Se and Ee1 & 2: sadhu ṭhito sato bodhiṁ samajjhagaṁ. Be reads: sadhu vatamhi mutto bodhiṁ samajjhagaṁ. By gruelling asceticism (dukkarakarika) the Buddha refers to the rigorous austerities he practised for six years before he discovered the "middle way" to enlightenment.
2Then Māra the Evil One, having known with his own mind the reflection in the Blessed One's mind, approached the Blessed One and addressed him in verse:
3v.446 "Having deviated from the austere practice
By which men purify themselves,
Being impure, you think you’re pure:
You have missed the path to purity."
[n.262] There is a delicate irony here in Māra the Tempter, usually the suave proponent of sensual indulgence, now recommending strict asceticism. This confirms the old maxim that the extremes are actually closer to each other than either is to the mean. I read pāda d with Se and Ee1 as suddhimaggam aparaddho as against Be and Ee2 suddhimagga aparaddho.
4Then the Blessed One, having understood, "This is Māra the Evil One," replied to him in verses:
5v.447 "Having known as useless any austerity
Aimed at the immortal state,
[n.263] I read with Be and Se amaraṁ tapaṁ, as against Ee1 & 2 aparaṁ tapaṁ. The expression, a split compound, occurs also at Th 219d. See CPD, s.v. amaratapa. Spk: Low austerity practised for the sake of immortality (amarabhavatthaya kataṁ lukhatapaṁ); that is, devotion to self-mortification (attakilamathanuyogo). Spk-pṭ: For the most part one is devoted to the practice of bodily mortification for the sake of immortality, and when that is pursued by those who accept kamma it may be for the sake of becoming a deva (believed to be immortal). See too verse 249d.
That all such penances are futile
Like oars and rudder on dry land,
[n.264] Piyarittaṁ va dhammani. Spk: Araññe thale piyarittaṁ viya; "like oars and rudder on high forest ground." Spk-pṭ: Dhammaṁ vuccati vaṇṇu; so idha dhamman ti vuttaṁ. Dhammani vaṇṇupadese ti attho; "It is sand that is called ‘dhammaṁ’; that is what is meant here by ‘dhammaṁ.’ The meaning is: in a sandy place." PED lists dhammani but does not explain the derivation; but see MW, s.v. dhanvan, where the meanings given include dry soil, shore, desert.
Spk: "This is meant: If a ship were placed on high ground, and were loaded with merchandise, and the crew would board it, take hold of the oars and rudder, and pull and push with all their might, for all their effort they would not be able to advance the ship even one or two inches; the effort would be useless, futile. So, having known austerities thus, I rejected them as futile."
6v.448 By developing the path to enlightenment—
Virtue, concentration, and wisdom—
I have attained supreme purity:
You’re defeated, End-maker!"
[n.265] Virtue, concentration, and wisdom are the three divisions of the Noble Eightfold Path: virtue (sīla) includes right speech, action, and livelihood; concentration (samādhi), right effort, mindfulness, and concentration; and wisdom (paññā), right view and right intention. Māra is called the End-maker (antaka) because he binds beings to death.
7Then Māra the Evil One, realizing, "The Blessed One knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ vihārati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: "mutto vatamhi tāya dukkarakārikāya. Sādhu mutto vatamhi tāya anatthasaṁhitāya dukkarakārikāya. Sādhu vatamhi mutto bodhiṁ samajjhagan"ti.
2Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:
3"Tapokammā apakkamma,
ye na sujjhanti māṇavā;
Asuddho maññasi suddho,
suddhimaggā aparaddho"ti.
4Atha kho bhagavā "māro ayaṁ pāpimā" iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:
5"Anatthasaṁhitaṁ ñatvā,
yaṁ kiñci amaraṁ tapaṁ;
Sabbaṁ natthāvahaṁ hoti,
phiyārittaṁva dhammani.
6Sīlaṁ samādhi paññañca,
Maggaṁ bodhāya bhāvayaṁ;
Pattosmi paramaṁ suddhiṁ,
Nihato tvamasi antakā"ti.
7Atha kho māro pāpimā "jānāti maṁ bhagavā, jānāti maṁ sugato"ti, dukkhī dummano tatthevantaradhāyīti.