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In This Our Life
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of an ascetic for the sake of a fuller and more perfect life here and here-after is superior to all others, like a trained "Kāmboja steed' whom no noise frightens, like a strong icresistible elephant, like a strong bull and a proud lion.16
Four things of supreme value are difficult to obtain in this world: 1) human birth, 2) instruction in the Law (dharma), 3) belief in the Dharma, and 4) energy in self-control.16 We must, therefore, make the most of what we have not because tomorrow we die but because we becorne immortal and perfect. The attainment of perfection is in the hands of man; and knowing this, we should avoid sense-pleasures which are short-lived and apparently sweet yet fraught with the danger of losing all that we have, as a man lost his kingdom by eating a mango fruit which was strictly forbidden by his physician? and as “forbidden fruit whose mortal taste brought death into this world and all our woe.' Asceticism is the primary step for the monks on their way to self-realization. External asceticism consists in dropping one's meals, in restricting oneself to a few objects and in begging for food. These are meant for preparing one's mind for self-purification. The internal asceticism is mainly mental and it aims at purification in the final form. It includes the control of the senses, subjection to confession and atonement, readiness to spiritual service, study and the practice of dhyāna in gradual stages. And one who has given up all worldly ties, is well-versed in the Dharma, who practises all codes of ascetic life, is the Sramana, a bhikkhu. A monk complies with the rules of yati as regards postures, lying down sitting down, and is thoroughly acquainted with the samitis and, guptis."
There have been conflicting opinions as to how the ascetic practice and the monastic vows originated. Buehler held that
15. Uttaradhyayana-sūtra, XI, 17-20. 16. Uttarādhyayana-sútra, III, 1-4. 17. Uttarādhyayana-sūtra, VII, 11. 18. Sutrak stänga : Bk. 1. 14. 16. (5. B. E. XLV).
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