Self-mortification asceticism.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. In the next stage on his path to enlightenment, Gotama tried a different method of practice at the time: actively controlling the body and its desires by fasting and fasting for periods of time. long time. As will be seen, the Buddha later criticized this. L.12 Extreme asceticism In this translation, the Buddha recounts how he practiced the four ascetic practices common among some of the contemporaneous pagan ascetics in India. This Sāriputta (Sāriputta), I recall a time when I practiced the holy life with four limbs: self-torture, I first forced; self-defilement, I am the first dirty; self-discipline carefully, I firstly cautious; Self-exercise avoidance, I first avoid. Sāriputta, I practice self-torture like this: I live naked, giving up my habit, licking my hands, not coming when invited, calling and not stopping. I do not accept food brought in, food cooked for me, not invited to eat; I do not accept food from a pot, from a basin, at the threshold, between sticks, between rice pestles, from two people eating, from a pregnant woman, from a nursing woman, from a pregnant woman. she was having sex, the food was donated, there were dogs standing on the spot, and there were flies on the spot. I don't eat fish or meat, don't drink cooking wine, yeast, or brewed wine. I received only one piece of the house; [1] I only received two houses two pieces; I only received three houses three pieces; I only received four houses four pieces; I accept only five houses and five pieces; I only received six houses and six pieces; I only received seven houses seven pieces. I live on food from one benefactor, from two benefactors, from three benefactors, from four benefactors, from five benefactors, from six benefactors, from seven benefactors; we eat one meal a day, one meal two days, one meal three days, one meal four days, one meal five days, one meal six days, one meal seven days; so even to a half a month, I stay in the practice of eating from time to time. We eat raw vegetables, we eat millet grass, we eat wild rice, we eat shredded skin, we eat moss, we eat bran, we eat rice scum, we eat sesame powder, we eat grass, we eat cow dung. I live by the roots and fruits of the forest; We eat fallen fruit. I wear coarse linen, coarse linen, shrouds, rags, bark, antelope skins, plaited antelope skins, kusa cloths, and bark cloths. , wear wood shavings, braided hair, braided fur, and owl coats. I live plucking hairs and beards, [2] according to the way of life, plucking hairs and beards. I am a person who always stands, not using a seat. I am a person who usually sits in a chariot, living diligently according to the conduct of sitting in a cha ho. I am the one who uses thorns as a bed, always sleeping on a bed of thorns. … We follow the practice of bathing (holiday) in (cold) water three times a day, including night and day. Thus, in many ways, I abide by the ascetic practices and the mortifications. This, Sāriputta, is my asceticism. Here, Sāriputta, I practice dirt like this, like the trunk of a tindukā tree , dirt accumulates for many years, forming sheets and pieces, so too, dust and dirt accumulate over many years, forming plates and pieces on my body. We don't think: 'Clean this dirt off with your hands, or let someone else brush this dirt off with theirs.' Thus, Sāriputta, I practice impurity. This is how I practice caution, Sāriputta: I am always alert while going forward and backward. I am filled with loving-kindness to even a drop of water [3] thus: 'May I not harm a single living being in the crevices of the earth.' Thus, Sāriputta, I practice carefully. Thus, Sāriputta, I practice evasion: I hide deep in a forest and dwell there. And when I see a cowherd or a shepherd or a lawn mower, or a woodcutter, or a woodworker, I immediately run from grove to grove, from bush to bush, from valley to valley another valley, from one high hill to another. Why? Let them not see Me and I do not see them. Just as a wild deer, seeing a man, runs from one grove to another, from one bush to another, from one valley to another, from one hill to another, so, Sāriputta, I see a cowherd, or a shepherd, or a lawnmower, or a woodcutter, or a woodworker, and I run from one grove to another, from bush to bush, from valley to valley another valley, from one high hill to another. … Sāriputta, I crawled on all fours to the stables, and when the herds had gone and the herdsmen had left, I ate the dung of the suckling calves. Sāriputta, while my urine and excrement remain, I eat my own excrement and urine. Thus, Sāriputta, I practice eating extremely corrupting things. I hid, Sāriputta, deep in a forest of terror and dwelt there: this dreaded forest often makes one's hairs stand up if one has not yet ceased craving. During the cold winter nights, Sāriputta, on the eighth day of snowfall, I lived in the sky by night and in the thicket by day. During the last month of summer, I live in the middle of the day by day and by night in the thicket. This, Sāriputta, suddenly appeared to me this stanza that had not been heard before: The hermit is searching, suffering from heat and cold, alone in fear of the forest, naked without fire. O Sāriputta, I sleep in a charnel ground, resting on a skeleton. Sāriputta, the cowherds approached and spat on Me, urinated on Me, threw dirt at Me, and poked My ear with sticks. And I don't remember, Sāriputta, if I ever had ill-will towards them. Thus, Sāriputta, I practice equanimity. Mahā-sīhanāda Sutta: Majjhima-nikāya I.77–79, English translation GAS L.13 Useless pain In this passage, the Buddha explains that, prior to his period of extreme asceticism, he realized that practitioners who had not been freed from lust and greed could not attain enlightenment. After realizing that it was necessary to overcome lust, he practiced various extreme forms of asceticism. However, while those ascetic practices developed diligence and mindfulness, and the physical pain they brought on did not affect his mind, they also brought physical exhaustion. bodies, and he realized that they do not lead to enlightenment. 'Has it never arisen in you, Venerable Gotama, such a pleasant feeling that it dominates the mind for a long time? Has there never arisen in the venerable Gotama such a painful feeling that it dominates the mind for a long time?' 'Aggivessana, in search of something wholesome, seeking unsurpassed serenity, I traveled sequentially through the country of Magadha and finally reached Uruvelā near Senānigama. Here, I see a lovely place, a peaceful grove of trees, a clear blue river running near, with an easy wading place, and surrounded by villages that are easy to go for alms. What a lovely place, Aggivessana, I thought, 'What a lovely place, a quiet grove, with a clear blue river running near, with a lovely easy wading, and surrounded by villages that are easy to walk around. alms. What a suitable place for an earnest good man to be able to practice diligently.” Aggivessana, I sat down in that place and thought: "This is a suitable place to practice diligently." Now, Aggivessana, there arise in Me three parables that have not been heard before. [That is, as a wet, sap-filled log, dropped into water, cannot be used to light a fire, but a dry log can light a fire, hence only] recluses and brahmins. - discipline [4] living free from bodily desires, and those whose interior has completely suppressed and abandoned lust, lust, lust, lust, and lust, even though they Whether they feel pain or not, aching, aching, and aching because of diligence, they can also attain the view of unsurpassed enlightenment. … O Aggivessana, I thought: "Let's grind our teeth, stick our tongue on the roof of our throat, suppress the mind with the mind, suppress the mind, and defeat the mind." Aggivessana, gritting my teeth, pressing my tongue to the roof of my throat, I suppress the mind with the mind, subdue the mind, and subdue the mind. Hey Aggivessana, when I do this, sweat comes out from my armpits. Aggivessana, just as a strong man grabs a sick person by the head or shoulder, can suppress, suppress, and defeat him, so too, gritting his teeth, pressing his tongue to the roof of his throat, I take my mind restrain the mind, suppress the mind, and defeat the mind, and sweat comes out of our armpits. [Repeat:] Aggivessana, even though I exert myself tirelessly and diligently, building up mindfulness continuously without interruption, my body is still agitated and tense because I am exhausted by diligence. miserable. But that painful feeling arises in me without dominating my mind and perpetuating the world. I thought, Aggivessana, "Let's practice holding our breath." [5] Then I held my breath in, and exhaled through my mouth and nose. While I was doing this, Aggivessana, a terrible wind blew through my ears. Just as, Aggivessana, there is a terrible noise coming from an ironworker's blowing bellows, so, while I was holding my breath in and out through my nose and ears, there came a terrible sound of wind passing by. ear. … [Repeat] Aggivessana, I thought: "Let's practice more breathing-holding meditation." Then I hold my breath in, and exhale through my mouth, nose, and ears. While I did so, terrible winds arose and throbbed in My head. Aggivessana, if an athlete beheads Me with a sharp sword, while I hold my breath in and out, through my mouth, nose, and ears, a terrible wind rises up and stings in My head. … [Repeat] Aggivessana, I thought: "Let's practice more breathing-holding meditation." Then I held my breath in, and exhaled through my mouth, nose and ears, While doing so, I felt a terrible headache. Just as an athlete, Aggivessana, takes a hard leather belt, wraps it around his head and squeezes it, so too, while I hold my breath in and out, across my mouth, nose, and ears, I feel pain. horrible head. … [Repeat] Aggivessana, I thought: "Let's practice more breathing-holding meditation." Then we hold our breath in, and exhale through our mouth, nose, and ears. While I did that, a terrible wind cut through my stomach. Just as, Aggivessana, a skilled butcher or a butcher's disciple cuts through his stomach with a sharp beef knife, so too, when I hold my breath in and out, across my mouth, nose and ears, a monstrous blade cut through My belly. … [Repeat] Aggivessana, I thought: "Let's practice more breathing-holding meditation." Then I hold my breath in and out through my mouth, nose and ears. While I was doing so, a terrible heat arose in My body. Just as, Aggivessana, two strong men, after taking hold of the arm of the weaker one, roasting him, and burning him over a pit of burning coals, so too, while I hold my breath in, and out through my mouth, through through my nose and through my ears, a terrible heat arose in My body. … [Repeat] At that time, Aggivessana, the gods, seeing me, said, "The recluse Gotama is dead." Some devas said, "The recluse Gotama is not dead yet, but is about to die." Some devas said, "The recluse Gotama is not dead, nor is he going to die. He is an Arahant, such is the life of an Arahant.” I think, Aggivessana, "Let's go on a total hunger strike." [6] Then the gods came to Me and said, “Sir, don't go on a total hunger strike. If You do, we will pour divine food through Your pores, and so You will live.” I thought, Aggivessana, "If I go on a total hunger strike and these deities pour divine food through My pores and so I stay alive, then I am lying to myself." So I refuted those gods and said, "There is no need for that." I thought, Aggivessana, "Let's eat very little, just a little bit at a time, like green bean soup, black bean soup, bean soup, or small bean soup." So I eat very little, just a little bit at a time, like green bean soup, black bean soup, bean soup, or small bean soup. While doing so, My body became extremely thin. For I ate too little: My hands and feet became like blades of grass or withered vines; My feet become like the hooves of a camel; My exposed spine is like a string of beads; My ribs jut out, worn out like the rafters of an old barn without a roof; My glittering pupils lie in the depths of their sockets, like glitter in the depths of a deep well; My scalp becomes wrinkled and parched like a bitter zucchini wrinkled and parched in the sun and wind. … Because I ate so little, Aggivessana, the skin of my belly clung to my spine; so if I touch the skin of my belly, I will touch my spine, and if I touch my spine, I will touch the skin of my abdomen. Aggivessana, because I ate so little, if I defecate, or urinate, I collapse face down on the ground. Aggivessana, since I ate so little, if I wanted to soothe my body, by massaging my limbs with my hands, the rotten hairs would fall out of my body when I massaged them. At that time, Aggivessana, when someone saw me and said, "The recluse Gotama has black skin." Some people say: "The recluse Gotama, his skin is not black. He has brown skin.” Some people say: “The ascetic Gotama has neither black nor gray skin; He has dark yellow skin.” To such an extent, Aggivessana, My originally pure, clear skin is spoiled because I ate too little. This Aggivessana, I think: "Those ascetics or brahmans who in the past have experienced painful, aching, excruciating pain, have come to such extremes; no more. Those recluses or brahmins who in the future will experience painful, aching, excruciating pain, will also be so extreme; no more. Those ascetics or brahmins who are currently experiencing painful, aching, excruciating pain, will also be so extreme; no more. But despite such a fierce ascetic practice, I still could not realize the dharma of superior people, superior knowledge, and worthy of the Saints. Or is there another path to enlightenment? Mahā-saccaka Sutta: Majjhima-nikāya I.240–246, English translation GAS L.14 Conquering the Demon of Temptation In this passage, the temptress Māra (also called Namucī and Kaṇha; see *LI.5 and 7) goes to Gotama (not yet a Buddha) at the end of his ascetic period, convincing him to renounce life. monastic life, in order to return to a normal home life, but still be able to create good karma and worldly blessings by the sacrifices of the Brahmin religion. However, Gotama said that he did not need any merit (sacrifice does not increase karma) and that he would attain bodhi and teach many disciples. He has the five faculties: faith, effort, mindfulness, concentration, and wisdom, and he will defeat the 'armies' of Māra. We need to be diligent in our efforts, by the river of Nirvana, to strive to practice meditation, to be safe and free from suffering and yoke. The demon (Namucī) approached Me, saying sympathetic words: 'You are ill, you are almost dead. He was one thousand dead, only one alive. Live, live better. Will create merit. As you live the holy life, light a sacrificial fire, accumulate merit. What does he diligently do? The path of diligence is difficult to go; hard to do, hard to get to.' Speaking of these verses, the Evil One stood near the Buddha. Thus said the evil one, and the Blessed One replied thus: 'Belonging to the loose! Demon, what do you want? Even if the amount of merit is very small, I do not need it. Evil, you should say, for those who need it. Faith, diligence, wisdom, all are in Me. An assiduous person like me, why do you ask for a reason to live? The wind will dry up, to the rivers. How can I dry up my blood, when I live diligently? The oil of My blood has dried up; bile, dry phlegm, disintegrated meat; Our mind is more pure faith, firmly in mindfulness, wisdom, concentration. I abide in this way, attaining the supreme feeling, not seeking sensual pleasures, contemplating the purity of sentient beings. Duc, the first army; not happy the second team; The third hunger and thirst, the fourth thirst for craving. Five, lethargy and slumber; sixth is fear; Saturday is doubtful; eight, false good, stubborn. Profit, fame and respect; reputation, illicit gain; whoever praises himself criticizes others; is your army. Here is the army of Evil, the fighting army of Kaṇhā. Who is weak, cannot win. Win, be at peace. I hug muñja grass ? [7] Enough is enough, this life. I would rather die fighting than live defeated. Ascetic, brahmin, disappeared in this battle, how do they know the way, the virtuous one is going. Seeing the Demon army spread out, the Devil and the elephant army, I entered the battle, don't let Me run away. Your army, heaven and human, will not win; I break with wisdom, like stone smashing crockery. Freely absorbing the mind, firmly rooted in mindfulness, I traveled to many countries, teaching many disciples, Be diligent and do not let loose, do as I teach; regardless of you they go, to a place where there is no sorrow.' (Evil:) 'I seven years step by step, following the Blessed One, finding no defects, the mindful Enlightened One. I see crows flying around, the stone is as clear as fat, thinking this is something soft, thinking this is something sweet. Finding no sweetness, the crow flew away from the place. Like a crow pecking at a stone, I leave Gotama.' Overwhelmed by grief, Ma let go of her mistress, this yaksha lost his mind and disappeared from this place.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/11/2021.