Part 3 - Questionable Points

In this chapter on dukkaracariyā, the points which may be raised are: “Was the Bodhisatta incapable of becoming a Buddha without practising dukkaracariyā?” (That is to say: “Is Buddhahood attained only through the practice of dukkaracariyā?” or “Is Buddhahood unattainable without the practice of dukkaracariyā?”)

The answer is: “With or without dukkaracariyā, the Bodhisatta would become a Buddha because he had completely fulfilled the pāramī, cāgas and cariyas.”

“If Buddhahood was possible without dukkaracariyā, why did he practise it laboriously?”

Partly because he wished to demonstrate his incomparable energy to beings, including devas and Brahmās and partly because he had considered that his heart would be filled with joy on recalling the virtues of his energy some time after his attainment of Buddhahood, as such the Bodhisatta practised dukkaracariyā 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. True, he, who ascends the throne after engaging in two or three war and coming out triumphant, views his audience while enjoying the luxury of his kingship and 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 dukkaracariyā laboriously because he wished to demonstrate his incomparable energy to beings, including devas and Brahmās and because he had considered that his heart would be filled with joy on recalling the virtues of his energy some time after his attainment of Buddhahood.

Another answer: Dukkaracariyā was also practised out of kindness to help future disciples by setting an example. To elaborate: Those future disciples who come to know of the Bodhisatta’s practice of dukkaracariyā would contemplate: “Even the Blessed One attained Omniscience only after undergoing the practice of dukkaracariyā though he had fulfilled the Perfections for four asaṅkhyeyyas and a hundred thousand 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 meditational Exertion (padhāna vīriya) 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 (Nibbāna). Therefore, the Bodhisatta practised dukkaracariyā out of kindness to future disciples by setting an example to them.

It was usual for each and every Bodhisatta to practise dukkaracariyā 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 dukkaracariyā. In fact, he attained Buddhahood only through the Middle Practice (majjhima paṭipatti). The Bodhisatta practised dukkaracariyā to show the world with 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 dukkaracariyā for a far shorter period of seven days at least or of a month or so at most, but our Bodhisatta had to do so for six years as a result of a verbal misdeed committed by him when he was Brahmin Jotipāla, who was very proud of his birth, during the life time of Buddha Kassapa. He uttered very harsh words then: “How can this shaven-headed realize the Knowledge of the Path and

Omniscience. Enlightenment is something that is very difficult to achieve!”

——(Majjhima Tika)——