A few years ago, I was hiking in the Kumaon part of the Himalayas and near the Milam glacier, was told of an ascetic living in a nearby cave who drank just one glass of milk a day and spent the rest of his time doing some kind of yoga along with meditation. An arduous practice, and no doubt, would be frowned upon by the Middle Way, but still, such reports manage to convey a sense of ancient mystiqueā¦
Why would it be frowned upon?
#Two extremes to be avoided
āBhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two?
The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial.
Without veering towards either of these extremes, the Tathagata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to NibbÄna."
āSN56.11 (partial parallel can be found at EA19.2)
#The pointlessness of pursuing happiness through a state beset by suffering!
āWhen one does not say: āAll those engaged in the pursuit of self-mortification ā¦ have entered upon the wrong way,ā but says instead: āThe pursuit is a state beset by suffering, vexation, despair, and fever, and it is the wrong way,ā then one teaches only the Dhamma.
When one does not say: āAll those disengaged from the pursuit of self-mortification ā¦ have entered upon the right way,ā but says instead: āThe disengagement is a state without suffering, vexation, despair, and fever, and it is the right way,ā then one teaches only the Dhamma.
āMN139
#The sort of purifying self-effacement recommended by the Buddha
āNow, Cunda, here effacement should be practised by you:
(1) āOthers will be cruel; we shall not be cruel hereā: effacement should be practised thus.
(2) āOthers will kill living beings; we shall abstain from killing living beings hereā: effacement should be practised thus.
(3) āOthers will take what is not given; we shall abstain from taking what is not given hereā: effacement should be practised thus.
(4) āOthers will be uncelibate; we shall be celibate hereā: effacement should be practised thus.
(5) āOthers will speak falsehood; we shall abstain from false speech hereā: effacement should be practised thus.
(6) āOthers will speak maliciously; we shall abstain from malicious speech hereā: effacement should be practised thus.
(7) āOthers will speak harshly; we shall abstain from harsh speech hereā: effacement should be practised thus.
(8) āOthers will gossip; we shall abstain from gossip hereā: effacement should be practised thus.
(9) āOthers will be covetous; we shall be uncovetous hereā: effacement should be practised thus.
(10) āOthers will have ill will; we shall be without ill will hereā: effacement should be practised thus.
(11) āOthers will be of wrong view; we shall be of right view hereā: effacement should be practised thus.
(12) āOthers will be of wrong intention; we shall be of right intention hereā: effacement should be practised thus.
(13) āOthers will be of wrong speech; we shall be of right speech hereā: effacement should be practised thus.
(14) āOthers will be of wrong action; we shall be of right action hereā: effacement should be practised thus.
(15) āOthers will be of wrong livelihood; we shall be of right livelihood hereā: effacement should be practised thus.
(16) āOthers will be of wrong effort; we shall be of right effort hereā: effacement should be practised thus.
(17) āOthers will be of wrong mindfulness; we shall be of right mindfulness hereā: effacement should be practised thus.
(18) āOthers will be of wrong concentration; we shall be of right concentration hereā: effacement should be practised thus.
(19) āOthers will be of wrong knowledge; we shall be of right knowledge hereā: effacement should be practised thus.
(20) āOthers will be of wrong deliverance; we shall be of right deliverance hereā: effacement should be practised thus.
(21) āOthers will be overcome by sloth and torpor; we shall be free from sloth and torpor hereā: effacement should be practised thus.
(22) āOthers will be restless; we shall not be restless hereā: effacement should be practised thus.
(23) āOthers will be doubters; we shall go beyond doubt hereā: effacement should be practised thus.
(24) āOthers will be angry; we shall not be angry hereā: effacement should be practised thus.
(25) āOthers will be resentful; we shall not be resentful hereā: effacement should be practised thus.
(26) āOthers will be contemptuous; we shall not be contemptuous hereā: effacement should be practised thus.
(27) āOthers will be insolent; we shall not be insolent hereā: effacement should be practised thus.
(28) āOthers will be envious; we shall not be envious hereā: effacement should be practised thus.
(29) āOthers will be avaricious; we shall not be avaricious hereā: effacement should be practised thus.
(30) āOthers will be fraudulent; we shall not be fraudulent hereā: effacement should be practised thus.
(31) āOthers will be deceitful; we shall not be deceitful hereā: effacement should be practised thus.
(32) āOthers will be obstinate; we shall not be obstinate hereā: effacement should be practised thus.
(33) āOthers will be arrogant; we shall not be arrogant hereā: effacement should be practised thus.
(34) āOthers will be difficult to admonish; we shall be easy to admonish hereā: effacement should be practised thus.
(35) āOthers will have bad friends; we shall have good friends hereā: effacement should be practised thus.
(36) āOthers will be negligent; we shall be diligent hereā: effacement should be practised thus.
(37) āOthers will be faithless; we shall be faithful hereā: effacement should be practised thus.
(38) āOthers will be shameless; we shall be shameful hereā: effacement should be practised thus.
(39) āOthers will have no fear of wrongdoing; we shall be afraid of wrongdoing hereā: effacement should be practised thus.
(40) āOthers will be of little learning; we shall be of great learning hereā: effacement should be practised thus.
(41) āOthers will be lazy; we shall be energetic hereā: effacement should be practised thus.
(42) āOthers will be unmindful; we shall be established in mindfulness hereā: effacement should be practised thus.
(43) āOthers will lack wisdom; we shall possess wisdom hereā: effacement should be practised thus.
(44) āOthers will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easilyā: effacement should be practised thus.
āMN8
If the glass of milk is enough for him, is it self-mortification?
This is not my understanding. Eating little seems to be recommended and respected. Eg. MN 3:
āNow, the Lord having eaten and being satisfied (the meal) ended, finished, having had enough, as much as he pleased. But this alms-food of the Lordās is to be thrown away; if we do not eat it, the Lord will now throw it away where there is no grass or he will drop it into water that has no living creatures in it. But this was said by the Lord:
Monks, become my heirs of Dhamma, not heirs of material things.
But this is a material thing, that is to say, alms-food. Suppose that I, not having eaten this alms-food, in spite of this hunger and exhaustion, should pass this night and day thus?ā
He, not having eaten that alms-food, in spite of that hunger and exhaustion, may pass this night and day thus.
Then it occurs to the second monk, thus:
āNow, the Lord having eaten and being satisfied (the meal) ended, finished, having had enough, as much as he pleased.
But this alms-food of the Lordās is to be thrown away; if we do not eat it, the Lord will now throw it away where there is no grass or he will drop it into water that has no living creatures in it.
Suppose that I, having eaten this alms-food, having driven away this hunger and exhaustion, should pass this night and day thus?
He, having eaten that alms-food, having driven away that hunger and exhaustion, may spend that night and day thus.
Although, monks, that monk, having eaten that alms-food, having driven away this hunger and exhaustion, should pass this night and day thus, he, having eaten that alms-food, having driven away that hunger and exhaustion, may spend that night and day thus, yet that first monk is for me the more to be honoured and the more to be praised.
Also MN 77:
āSuppose, UdÄyin, my disciples honoured, respected, revered, and venerated me, and lived in dependence on me, honouring and respecting me, with the thought: āThe recluse Gotama eats little and commends eating little.ā Now there are disciples of mine who live on a cupful or half a cupful of food, a bilva fruitās or half a bilva fruitās quantity of food, while I sometimes eat the full contents of my almsbowl or even more.
I think only the yogi could tell us!
If itās not done in a way similar to the aforementioned extreme self torture or mortification and in tandem with all the self-effacement principles above only good things can be expected.
If itās done for a few days, then it can probably be beneficial (like fasting). But trying to do it for a long time based on the belief that such effort would lead to some kind of enlightenment amounts to self-mortification. This particular ascetic had been living there for quite a while sticking to this regimen, according to the soldiers in a nearby army check-post.
The article gives a link to the following page, which has an impressive list studies in such matters, for anyone who is interested: