MISEXPLANATION OF ASCEPTIONS There is an erroneous interpretation of asceticism that some teachers give that contradicts the teachings of the Buddha. According to these teachers, the enthusiasm and tireless diligence required for meditation can also be considered asceticism. This concept is completely opposite to the exhortations of the Buddha, who always advised his disciples to be proactive and strive continuously to achieve concentration and wisdom, even if it means sacrificing their lives. “Even though there's only skin and bones left. Even if my flesh and blood dry up, I will still keep trying until I reach the Path and Fruition.” This must have been the decisive decision that led Buddha to pursue his goal to the end. Active, unabated efforts in meditation to achieve concentration and wisdom should not be misunderstood as a form of self-mortification. Meditation aside, even keeping the precepts which entails enduring some physical discomfort can no longer be considered ascetic practice. Young men and novice monks who vow to keep the eight or ten precepts suffer a pang of hunger when they do not eat in the afternoon. But this fasting is done to fulfill the precepts, it does not mean mortification. For some people, the precept of not killing is a sacrifice; they suffer certain disadvantages as a consequence of keeping this precept, but since it constitutes a wholesome karma of keeping the precepts, it should not be conceived of as a form of self-mortification or asceticism. In the Mahādhamma Samādāna Sutta, the Buddha explains that such acts of sacrifice in the present will certainly produce beneficial results in the future. The Buddha said: “In this life, there are people who avoid killing, (this action) causes them to experience suffering and sadness. Because they accept the right view (not killing), they suffer physical and mental suffering. These people, by voluntarily experiencing suffering to keep their precepts pure in the present, after their death will reach the higher realms of the gods. These ten good karma are called good practices. They are painful now but create beneficial results in the next life." Thus, any practice that increases Morality, Concentration and Wisdom is not a useless practice, it is not asceticism, but it is actually a beneficial practice and in accordance with the Middle Way, it must definitely be recommended. follow. It should also be clearly noted here that only those practices that do not develop morality, concentration, and wisdom but only lead to physical suffering constitute ascetic practices, self-mortification. MISUNDERSTANDING ABOUT CONTEMPORARY SEEING Some people hold the view that contemplation of pleasurable feelings constitutes indulgence in sensual pleasures (first extreme) while contemplation of painful feelings constitutes self-mortification or asceticism (second extreme). two). Therefore, they advocate that one should avoid both contemplations and concentrate only on equanimity. This is certainly an absurd misunderstanding, not supported by any scriptural authority. In the Mahā Satipatthāna Sutta, the Buddha clearly stated that feeling pleasure, feeling pain,and equanimity are both objects of contemplation. This statement is also repeated in many other suttas. Therefore it must be clearly established that any object classified as the Five Aggregates is a legitimate object for meditation. A lay Zen master is said to have taught, “While meditating, it is okay to use any posture if the practitioner begins to feel tired, achy, numb, or have hot and uncomfortable sensations. In the limbs, the practitioner must immediately change posture. If the practitioner persists in meditating despite these feelings of discomfort or fatigue, the practitioner is truly involved in ascetic practice.” This statement clearly concerns the well-being of the meditator, but it must be said that it is an unfounded and inexperienced statement. While practicing meditation or Vipassana Meditation, the factor of patience or moderation (khantī Saṃvara) always plays an important role. It must be said that it is a very important factor for the successful practice of meditation and insight. One-pointedness of mind can only be achieved by patiently enduring some physical discomfort and discomfort. The experience of serious meditators shows that constantly changing positions is not conducive to the development of concentration. Therefore, the feeling of physical discomfort must arise with patience. Practicing such abstinence is not asceticism, because the purpose is not simply to torment oneself, but to increase morality, concentration and wisdom, in accordance with the Buddha's wishes. The World-Honored One wishes everyone, if possible, to make a further unceasing effort to achieve the noble Path and Arahantship by a continuous sitting, uninterrupted by change. change posture. In the Mahā Gosinga Sutta (Great Sutta of the Horned Forest), the World-Honored One said: “The monk meditates after making a firm determination: “I will not abandon this cross-legged sitting position until my mind skillfully liberated from defilements, without attachment." Such a monk can brighten the Gosinga forest, and is considered a treasure for the forest dwellers.' Thus, the statement that contemplation of suffering is a form of self-torture condemns practitioners who practice according to the Buddha's teachings. That would also mean rejecting his teachings, and discouraging the efforts of yogis, who can only achieve concentration and wisdom through patiently enduring the pain of not changing their posture. bring. Note: (“Monks, in this teaching, a Bhikkhu, after observing wisely, patiently endures cold, heat, hunger, thirst, and the attacks of insects and reptiles. , of the wind and the heat of the sun, of accusations and slander. He endures the feelings of the body, the feelings of pain, sharpness, pain, pain, unpleasantness, and even fear. even can be life-threatening. The benefits of patiently enduring cold, heat, hunger, thirst, attacks from insects, reptiles, wind and solar heat, words accusation,defamation…this is the non-appearance of the defilements, afflictions, sufferings, and zeal that if not patiently endured will certainly appear.” It should be noted that in this "Sutra of All Asravelties" the World-Honored One advises us to endure severe pain even at the cost of sacrificing our lives. The commentary on the Sutta relates the story of Elder Lomasa Nāga, who persevered in meditation even when covered in snowflakes while he was meditating outdoors, on the night of the full moon in January. Only by contemplating the extreme cold of the Lokantariks region, he overcame the cold that surrounded him, without giving up his dignity. Such examples of patience while meditating are found in many stories mentioned in the Sutras. Therefore, relatively mild forms of pain such as numbness in the limbs, hot feeling when meditating, etc. must be endured patiently and should not change posture. If possible, maintain perseverance even at the cost of your life, for that will increase patience and moderation (khantī saṃvara), as well as concentration and wisdom. However, if the pain and unpleasant sensations reach an unbearable level, the practitioner can change his posture but must do so very slowly and gently so as not to disturb his mindfulness, concentration and concentration. wisdom.) In short, practices that do not involve the growth of Precepts, Concentration and Wisdom but only practice to experience pure suffering are definitely forms of self-mortification or asceticism. On the contrary, fervent efforts, even though they may feel painful and painful, if practiced for the development of Morality, Concentration, and Wisdom, will not be asceticism. That practice must clearly be considered the Middle Way or the Noble Eightfold Path, given by the Buddha. The World-Honored One himself, after avoiding these two extreme practices, that is, indulging in sensual pleasures, considered too indulgent, and self-mortification, considered too severe, attained Buddhahood and Enlightenment. thanks to following the Middle Way.If possible, maintain perseverance even at the cost of your life, for that will increase patience and moderation (khantī saṃvara), as well as concentration and wisdom. However, if the pain and unpleasant sensations reach an unbearable level, the practitioner can change his posture but must do so very slowly and gently so as not to disturb his mindfulness, concentration and concentration. wisdom.) In short, practices that do not involve the growth of Precepts, Concentration and Wisdom but only practice to experience pure suffering are definitely forms of self-mortification or asceticism. On the contrary, fervent efforts, even though they may feel painful and painful, if practiced for the development of Morality, Concentration, and Wisdom, will not be asceticism. That practice must clearly be considered the Middle Way or the Noble Eightfold Path, given by the Buddha. The World-Honored One himself, after avoiding these two extreme practices, that is, indulging in sensual pleasures, considered too indulgent, and self-mortification, considered too severe, attained Buddhahood and Enlightenment. thanks to following the Middle Way.If possible, maintain perseverance even at the cost of your life, for that will increase patience and moderation (khantī saṃvara), as well as concentration and wisdom. However, if the pain and unpleasant sensations reach an unbearable level, the practitioner can change his posture but must do so very slowly and gently so as not to disturb his mindfulness, concentration and concentration. wisdom.) In short, practices that do not involve the growth of Precepts, Concentration and Wisdom but only practice to experience pure suffering are definitely forms of self-mortification or asceticism. On the contrary, fervent efforts, even though they may feel painful and painful, if practiced for the development of Morality, Concentration, and Wisdom, will not be asceticism. That practice must clearly be considered the Middle Way or the Noble Eightfold Path, given by the Buddha. The World-Honored One himself, after avoiding these two extreme practices, that is, indulging in sensual pleasures, considered too indulgent, and self-mortification, considered too severe, attained Buddhahood and Enlightenment. thanks to following the Middle Way.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.23/6/2024.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.