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Even at the time when the Bodhisatta was going forth, 惭腻谤补 discouraged him saying: 鈥淥 Prince Siddhattha, on the seventh day from today, the Wheel-Treasure will arrive. Do not go forth.鈥� But the Bodhisatta replied with tremendous boldness: 鈥淥 惭腻谤补, 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.鈥� Since then Mara had shadowed the Bodhisatta for six years looking for an opportunity to dispose of him, with the thought: 鈥淚f thoughts of sensuality (办腻尘补-vitakka), or thoughts of ill-will (惫测腻辫腻诲补-vitakka), or thoughts of violence (惫颈丑颈峁僺腻-vitakka), arise in his mental continuum, I will kill him right on the spot.鈥� Since then, for six long years, 惭腻谤补 could not find any of these wrong thoughts in the Bodhisatta.

When six years had elapsed, it occurred to 惭腻谤补 thus: 鈥淧rince Siddhattha is of great energy. His 诲耻办办补谤补肠补谤颈测腻 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.鈥� Then he approached the Bodhisatta and told him of his intentions.

(After His Enlightenment, the Buddha gave bhikkhus a sermon under the title of 笔补诲丑腻苍补 Sutta, explaining how 惭腻谤补 had come and persuaded Him by reigning goodwill, and how He had boldly retorted him. The dialogue between 惭腻谤补 and the Bodhisatta will now be reproduced.)

Having approached the Bodhisatta who had been repeatedly developing the 补辫辫补苍腻办补箩丑腻苍补 in 鲍谤耻惫别濒腻 forest near 狈别谤补帽箩补谤腻 with the sole aspiration after 狈颈产产腻苍补, 惭腻谤补 said:

鈥淥 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, 狈颈产产腻苍补, 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.鈥�

In this way, 惭腻谤补 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 惭腻谤补鈥檚 words persuasive.)

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

鈥淵ou, 惭腻谤补, you who bind up those unmindful sentient beings, such as devas, humans and 叠谤补丑尘腻蝉, so that they may not be liberated from 蝉补峁僺腻谤补! You have come into my presence for your own benefit and with an ulterior motive to create harm and disturbances to others.鈥� (By these words the Bodhisatta repelled 惭腻谤补鈥檚 visit of false goodwill.)

鈥淚 do not have an iota of desire for the kind of merit that leads to the cycle of suffering (惫补峁�峁�补驳腻尘颈). You should have spoken thus only to those who are yearning for 惫补峁�峁�补驳腻尘颈 merit.鈥� (With these words the Bodhisatta rejected 惭腻谤补鈥檚 speech that 鈥淚f you live long, you can perform many acts of merit.鈥�)

鈥淵ou, 惭腻谤补, there are those who have no confidence (蝉补诲诲丑腻) at all in 狈颈产产腻苍补; 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 (辫补帽帽腻), 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, 狈颈产产腻苍补, 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 (补惫颈箩箩腻) into pieces. I also have both mindfulness (sati) and concentration (蝉补尘腻诲丑颈). 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 狈颈产产腻苍补, 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 Appan膩 Sam膩dhi and who discerns thoroughly the rise and fall of the physical and mental aggregates?鈥� (With these words, the Bodhisatta posed counter threat to 惭腻谤补 who had threatened, saying: 鈥淥 Prince Siddhattha, your death is coming very close, the chance of your remaining alive is very faint, only one against one thousand for death.鈥�)

鈥淵ou, 惭腻谤补, this wind in my body, caused by the tempo of my exertion in practising 补辫辫补苍腻办补-箩丑腻苍补 would be capable of drying up the water in the River 骋补峁単腻, Yamuna, etc. Why would it not be capable of drying up the little blood that is in me, whose mind has been directed to 狈颈产产腻苍补? Indeed, it is strong enough to dry it up. When the blood in my body, about four 补尘产补峁嘺蝉 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 狈颈产产腻苍补. The bile which is of two kinds, composed (baddha) and non-composed (abaddha); the phlegm, also about four 补尘产补峁嘺蝉, that covers whatever is eaten and swallowed so that no foul smell would come out; the urine and nutritive elements, also about four 补尘产补峁嘺蝉, 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 鈥榣ove for life鈥� (箩墨惫颈迟补-nikanti) such as: 鈥極 Prince Siddhattha, the whole body of yours is so emaciated with the loss of flesh and blood.鈥� 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 惫补箩颈谤腻 diamond weapon of thunderbolt and my concentration which is like Mount Meru, are unshaken, become even more developed and steadfast.

鈥淎lthough 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 (惭补丑腻辫耻谤颈蝉补) 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, Yasodhar膩, 搁腻丑耻濒补, forty thousand palace ladies and attendants and so on. You, 惭腻谤补, observe and investigate for yourself the purity and uprightness of the incomparable heart of mine, of a man who has fulfilled the Perfections.鈥� (With these words the Bodhisatta demonstrated the firmness of his spirit.)

惭腻谤补鈥檚 Ten Armies

(1) 鈥淵ou 惭腻谤补, there are objects of sensuality (vatthu-办腻尘补), animate or inanimate, and defilements of sensuality (kilesa-办腻尘补) 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-办腻尘补 and kilesa-办腻尘补, constitute your First Army.鈥� 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'耻辫辫腻诲补 dullabha) and the rarity of the life of a recluse (pabbajitabh膩va 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 惭腻谤补鈥檚 First Army of sensuality (办腻尘补). (From Ledi Sayadaw鈥檚 nissaya translation of the 笔补诲丑腻苍补 Sutta.)

(2) 鈥淎lthough 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 (耻办办补峁囜弓丑颈迟补) 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 (痴颈辫补蝉蝉补苍腻). Therefore arati and 耻办办补峁囜弓丑颈迟补 constitute the Second Army of yours, 惭腻谤补. (Some ascetics meet their death, being drowned in the sea of 惭腻谤补鈥檚 Second Army.)

(3) 鈥淎lthough some recluses have overcome that Second Army, while observing 诲丑耻迟补峁単补 practices of austerity and because of the very strict rules of 诲丑耻迟补峁単补, 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 鈥榓 thirsty bull quenching his thirst when led to water鈥�) 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 (办丑耻辫辫颈辫腻蝉腻) sets in they lost interest in asceticism and are obsessed with the burning desire to take food. This 办丑耻辫辫颈辫腻蝉腻 constitutes the Third Army of yours, 惭腻谤补. (Some ascetics meet their death, being drowned in the sea of 惭腻谤补鈥檚 Third Army.)

(4) 鈥淲hen they are oppressed by hunger and thirst, some of them become physically and mentally weak and are at their wit鈥檚 end. They become disheartened, indolent and unhappy. As weariness (迟补苍诲墨) sets in, they do not wish to carry on asceticism they are engaged in. This 迟补苍诲墨 constitutes the Fourth Army of yours, 惭腻谤补. (Some ascetics meet their death, being drowned in the sea of 惭腻谤补鈥檚 Fourth Army.)

(5) 鈥淲ith 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 (迟丑墨苍补-middha) sets in, they take to sleeping in their monasteries, rolling from one side to the other, and lying with face downwards. This 迟丑墨苍补-middha constitutes the Fifth Army of yours, 惭腻谤补. (Some ascetics meet death, being drowned in the sea of 惭腻谤补鈥檚 Fifth Army.)

(6) 鈥淓xcessive 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 (产丑墨谤耻) 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 产丑墨谤耻 is the Sixth Army of yours, 惭腻谤补. (Some ascetics meet death, being drowned in the sea of 惭腻谤补鈥檚 Sixth Army.)

(7) 鈥淎lthough they pursue meditation after overcoming fear and regaining courage through practice, the Path to the 箩丑腻苍补 and the course of magga have sunk deep. As doubt (惫颈肠颈办颈肠肠丑腻) sets in, they are not certain whether they are positively on the Path or not, both in practice and theory. This 惫颈肠颈办颈肠肠丑腻 is the Seventh Army of yours, 惭腻谤补. (Some ascetics meet death, being drowned in the sea of 惭腻谤补鈥檚 Seventh Army.)

(8) 鈥淎fter getting themselves rid of 惫颈肠颈办颈肠肠丑腻, 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, 惭腻谤补. (Some ascetic meet death, being drowned in the sea of 惭腻谤补鈥檚 Eighth Army.)

(9) 鈥淲hen 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 (迟补峁噃腻-尘腻苍补) 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 迟补峁噃腻-尘腻苍补 constitute the Ninth Army of yours, 惭腻谤补. (Some ascetics meet death, being drowned in the sea of 惭腻谤补鈥檚 Ninth Army.)

(10) 鈥淪ome recluses coming under the above ninth category practise self-praise and honour which is 补迟迟'耻办办补峁僺补苍补;they indulge in despising and condemning others which is 辫补谤补惫补尘产丑补苍腻. These two, 补迟迟'耻办办补峁僺补苍补 and 辫补谤补惫补尘产丑补苍腻, constitute the Tenth Army of yours, 惭腻谤补.

鈥淵ou 惭腻谤补, you who prevent, by force, the liberation of devas, humans and 叠谤补丑尘腻蝉 from the rounds of suffering and you whose forces are enormous! These ten factors, such as 办腻尘补, arati, etc., form your comrades-in-arm. You, 惭腻谤补, 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 狈颈产产腻苍补 away from the dangers of the swords, spears and (other) weapons that belong to the troops of the Ten Armies of yours, wicked 惭腻谤补.

鈥淵ou 惭腻谤补, I would like you to know me as follows: 鈥楾his 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 尘耻帽箩补 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 尘耻帽箩补 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: 鈥業t is far better to die on the battlefield than to concede defeat to your force.鈥� 鈥�

鈥淏ecause 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, 惭腻谤补, they can by no means know the road of the jewelled Wheel of Dhamma, namely, the seven factors of Enlightenment (叠辞箩箩丑补峁単补) which is the excellent Path taken by Buddhas, Paccekabuddhas and other Noble Ones to attain 狈颈产产腻苍补. (Therefore I would like you to take me as one who would fight and vanquish your tenfold Army and raise the flag of victory.)鈥�

On hearing the valiant words thus spoken by the Bodhisatta, 惭腻谤补 departed from that place being unable to utter a word in reply.