From: ,
2. DhutaṅganiddesoThe Ascetic Practices (Dhutaṅga-niddesa)
Idāni yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, te guṇe sampādetuṃ yasmā samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ.Now, while a meditator is engaged in the pursuit of virtue, he should set about undertaking the ascetic practices in order to perfect those special qualities of fewness of wishes, contentment, etc., by which the virtue of the kind already described, is cleansed.
Evañhissa appicchatāsantuṭṭhitāsallekhapavivekāpacayavīriyārambhasubharatādiguṇasalilavikkhālitamalaṃ sīlañceva suparisuddhaṃ bhavissati,For when his virtue is thus washed clean of stains by the waters of such special qualities as fewness of wishes, contentment, effacement, seclusion, dispersal, energy, and modest needs, it will become quite purified;
vatāni ca sampajjissanti.and his vows will succeed as well.
Iti anavajjasīlabbataguṇaparisuddhasabbasamācāro porāṇe ariyavaṃsattaye patiṭṭhāya catutthassa bhāvanārāmatāsaṅkhātassa ariyavaṃsassa adhigamāraho bhavissati.And so, when his whole behaviour has been purified by the special quality of blameless virtue and vows and he has become established in the first three of the ancient Noble Ones’ heritages, he may become worthy to attain to the fourth called “delight in development” (A II 27).
Tasmā dhutaṅgakathaṃ ārabhissāma.We shall therefore begin the explanation of the ascetic practices.
Bhagavatā hi pariccattalokāmisānaṃ kāye ca jīvite ca anapekkhānaṃ anulomapaṭipadaṃyeva ārādhetukāmānaṃ kulaputtānaṃ terasadhutaṅgāni anuññātāni.Thirteen kinds of ascetic practices have been allowed by the Blessed One to clansmen who have given up the things of the flesh and, regardless of body and life, are desirous of undertaking a practice in conformity with their aim.
Seyyathidaṃ – paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ,They are: i. the refuse-rag-wearer’s practice, ii. the triple-robe-wearer’s practice, iii. the alms-food-eater’s practice, iv. the house-to-house-seeker’s practice, v. the one-sessioner’s practice,
pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅgaṃ, āraññikaṅgaṃ, rukkhamūlikaṅgaṃ,vi. the bowl-food-eater’s practice, vii. the later-food-refuser’s practice, viii. the forest-dweller’s practice, ix. the tree-root-dweller’s practice,
abbhokāsikaṅgaṃ, sosānikaṅgaṃ, yathāsanthatikaṅgaṃ, nesajjikaṅganti.x. the open-air-dweller’s practice, xi. the charnel-ground-dweller’s practice, xii. the any-bed-user’s practice, xiii. the sitter’s practice.
Tattha – Atthato lakkhaṇādīhi, samādānavidhānato; Pabhedato bhedato ca, tassa tassānisaṃsato. Kusalattikato ceva, dhutādīnaṃ vibhāgato; Samāsabyāsato cāpi, viññātabbo vinicchayo.Herein: (1) As to meaning, (2) characteristic, et cetera, (3) The undertaking and directions, And then the grade, and breach as well, And benefits of each besides, (4) As to the profitable triad, (5) “Ascetic” and so on distinguished, (6) And as to groups, and also (7) singly, The exposition should be known.
Tattha atthatoti tāva rathikasusānasaṅkārakūṭādīnaṃ yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena tesu tesu paṃsukūlamivāti paṃsukūlaṃ,Herein, as to meaning, in the first place. i. It is “refuse” (paṃsukūla) since, owing to its being found on refuse in any such place as a street, a charnel ground, or a midden, it belongs, as it were, to the refuse in the sense of being dumped in anyone of these places.
atha vā paṃsu viya kucchitabhāvaṃ ulatīti paṃsukūlaṃ, kucchitabhāvaṃ gacchatīti vuttaṃ hoti.Or alternatively: like refuse it gets to a vile state (PAṂSU viya KUcchitabhāvaṃ ULAti), thus it is “refuse” (paṃsukūla); it goes to a vile state, is what is meant.
Evaṃ laddhanibbacanassa paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ, taṃ sīlamassāti paṃsukūliko. Paṃsukūlikassa aṅgaṃ paṃsukūlikaṅgaṃ.The wearing of a refuse-rag, which has acquired its derivative name in this way, is “refuse-rag-wearing” (paṃsukūla). That is his habit, thus he is a “refuse-rag-wear-er” (paṃsukūlika). The practice (aṅga) of the refuse-rag-wear-er is the “refuse-rag-wear-er’s practice” (paṃsukūlikaṅga).1. Nibbacana—“derivative name (or verbal derivative)”: gram. term not in PED; M-a I 61,105; Vism XVI.16.
Aṅganti kāraṇaṃ vuccati. Tasmā yena samādānena so paṃsukūliko hoti, tassetaṃ adhivacananti veditabbaṃ.It is the action that is called the “practice.” Therefore it should be understood as a term for that by undertaking which one becomes a refuse-rag-wear-er.
Eteneva nayena saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātaṃ ticīvaraṃ sīlamassāti tecīvariko.ii. In the same way, he has the habit of wearing the triple robe (ti-cīvara)—in other words, the cloak of patches, the upper garment, and the inner clothing— thus he is a “triple-robe-wear-er” (tecīvarika).
Tecīvarikassa aṅgaṃ tecīvarikaṅgaṃ.His practice is called the “triple-robe-wearer’s practice.”
Bhikkhāsaṅkhātānaṃ pana āmisapiṇḍānaṃ pātoti piṇḍapāto,iii. The dropping (pāta) of the lumps (piṇḍa) of material sustenance (āmisa) called alms (bhikkhā) is “alms food” (piṇḍapāta);
parehi dinnānaṃ piṇḍānaṃ patte nipatananti vuttaṃ hoti.the falling (nipatana) into the bowl of lumps (piṇḍa) given by others, is what is meant.
Taṃ piṇḍapātaṃ uñchati taṃ taṃ kulaṃ upasaṅkamanto gavesatīti piṇḍapātiko.He gleans that alms food (that falling of lumps), he seeks it by approaching such and such a family, thus he is called an “alms-food eat-er” (piṇḍapātika).2. Patati—“to gather (or to wander)”: not in PED.
Piṇḍāya vā patituṃ vatametassāti piṇḍapātī, patitunti carituṃ, piṇḍapātī eva piṇḍapātiko. Piṇḍapātikassa aṅgaṃ piṇḍapātikaṅgaṃ.Or his vow is to gather (patituṃ) the lump (piṇḍa), thus he is a “lump-gatherer” (piṇḍapātin). To “gather” is to wander for. A “lump-gatherer” (piṇḍapātin) is the same as an “alms-food-eater” (piṇḍapātika). The practice of the alms-food-eater is the “alms-food-eater’s practice.”
Dānaṃ vuccati avakhaṇḍanaṃ,iv. It is a hiatus (avakhaṇḍana) that is called a “gap” (dāna).3. Avakhaṇḍana—“hiatus” and dāna—“gap”: not in PED.
apetaṃ dānatoti apadānaṃ, anavakhaṇḍananti attho.It is removed (apeta) from a gap, thus it is called “gapless” (apadāna); the meaning is, it is without hiatus.
Saha apadānena sapadānaṃ, avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti.It is together with (saha) what is gapless (apadāna), thus it is “with the gapless” (sapadāna); devoid of hiatus—from house to house—is what is meant.
Sapadānaṃ carituṃ idamassa sīlanti sapadānacārī, sapadānacārī eva sapadānacāriko. Tassa aṅgaṃ sapadānacārikaṅgaṃ.His habit is to wander on what-is-with-the-gapless, thus he is a “gapless wanderer” (sapadāna-cārin). A gapless wanderer is the same as a “house-to-house-seeker” (sapadāna-cārika). His practice is the “house-to-house-seeker’s practice.”
Ekāsane bhojanaṃ ekāsanaṃ,v. Eating in one session is “one-session.”
taṃ sīlamassāti ekāsaniko. Tassa aṅgaṃ ekāsanikaṅgaṃ.He has that habit, thus he is a “one-sessioner.” His practice is the “one-sessioner’s practice.”
Dutiyabhājanassa paṭikkhittattā kevalaṃ ekasmiṃyeva patte piṇḍo pattapiṇḍo.vi. Alms (piṇḍa) in one bowl (patta) only because of refusing a second vessel, is “bowl-alms” (patta-piṇḍa).
Idāni pattapiṇḍagahaṇe pattapiṇḍasaññaṃ katvā pattapiṇḍo sīlamassāti pattapiṇḍiko. Tassa aṅgaṃ pattapiṇḍikaṅgaṃ.Now, making “bowl alms” (patta-piṇḍa) the name for the taking of alms food in the bowl: bowl-alms-food is his habit, thus he is a “bowl-food-eater” (pattapiṇḍika). His practice is the “bowl-food-eater’s practice.”
Khalūti paṭisedhanatthe nipāto.vii. “No” (khalu) is a particle in the sense of refusing.
Pavāritena satā pacchā laddhaṃ bhattaṃ pacchābhattaṃ nāma, tassa pacchābhattassa bhojanaṃ pacchābhattabhojanaṃ, tasmiṃ pacchābhattabhojane pacchābhattasaññaṃ katvā pacchābhattaṃ sīlamassāti pacchābhattiko.Food (bhatta) obtained later by one who has shown that he is satisfied is called “later-food” (pacchā-bhatta). The eating of that later food is “later-food-eating.” Making “later-food” (pacchā-bhatta) the name for that later-food-eating: later-food is his habit, thus he is a “later-food-eat-er” (pacchābhattika).
Na pacchābhattiko khalupacchābhattiko. Samādānavasena paṭikkhittātirittabhojanassetaṃ nāmaṃ.Not a later-food-eater is a “no-later-food-eat-er” (khalu-pacchābhattika), that is, a “later-food-refuser”. This is the name for one who as an undertaking refuses extra food.
Aṭṭhakathāyaṃ pana vuttaṃ khalūti eko sakuṇo. So mukhena phalaṃ gahetvā tasmiṃ patite puna aññaṃ na khādati.But it is said in the commentary “Khalu is a certain kind of bird. When it has taken a fruit into its beak and that drops, it does not eat any more.4. Such references to “the Commentary” are to the old Sinhalese commentary, no longer extant, from which Bhadantācāriya Buddhaghosa drew his material.
Tādiso ayanti khalupacchābhattiko. Tassa aṅgaṃ khalupacchābhattikaṅgaṃ.This bhikkhu is like that.” Thus he is “a later-food-refuser” (khalu-pacchā-bhattika). His practice is the “later-food-refuser’s practice.”
Araññe nivāso sīlamassāti āraññiko. Tassa aṅgaṃ āraññikaṅgaṃ.viii. His habit is dwelling in the forest, thus he is a “forest-dweller.” His practice is the “forest-dweller’s practice.”
Rukkhamūle nivāso rukkhamūlaṃ,ix. Dwelling at the root of a tree is “tree-root-dwelling.”
taṃ sīlamassāti rukkhamūliko. Rukkhamūlikassa aṅgaṃ rukkhamūlikaṅgaṃ. Abbhokāsikasosānikaṅgesupi eseva nayo.He has that habit, thus he is a “tree-root-dweller.” The practice of the tree-root-dweller is the “tree-root-dweller’s practice.” x., xi. Likewise with the open-air-dweller and the charnel-ground-dweller.
Yadeva santhataṃ yathāsanthataṃ,xii. Only what has been distributed (yad eva santhata) is “as distributed” (yathāsanthata).
idaṃ tuyhaṃ pāpuṇātīti evaṃ paṭhamaṃ uddiṭṭhasenāsanassetaṃ adhivacanaṃ. Tasmiṃ yathāsanthate viharituṃ sīlamassāti yathāsanthatiko. Tassa aṅgaṃ yathāsanthatikaṅgaṃ.This is a term for the resting place first allotted thus “This one falls to you.” He has the habit of dwelling in that as distributed, thus he is an “as-distributed-user” (yathāsanthatika), that is, an “any-bed-user”. His practice is the “any-bed-user’s practice.”
Sayanaṃ paṭikkhipitvā nisajjāya viharituṃ sīlamassāti nesajjiko. Tassa aṅgaṃ nesajjikaṅgaṃ.xiii. He has the habit of keeping to the sitting posture when resting, refusing to lie down, thus he is a “sitter.” His practice is the “sitter’s practice.”
Sabbāneva panetāni tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgaṃ etesanti dhutaṅgāni.All these, however, are the practices (aṅga) of a bhikkhu who is ascetic (dhuta) because he has shaken off (dhuta) defilement by undertaking one or other of them. Or the knowledge that has got the name “ascetic” (dhuta) because it shakes off (dhunana) defilement is a practice (aṅga) belonging to these, thus they are “ascetic practices” (dhutaṅga).
Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgāni. Evaṃ tāvettha atthato viññātabbo vinicchayo.Or alternatively, they are ascetic (dhuta) because they shake off (niddhunana) opposition, and they are practices (aṅga) because they are a way (paṭipatti). This, firstly, is how the exposition should be known here as to meaning.
Sabbāneva panetāni samādānacetanālakkhaṇāni.All of them have as their characteristic the volition of undertaking.
Vuttampi cetaṃ ‘‘yo samādiyati, so puggalo. Yena samādiyati, cittacetasikā ete dhammā. Yā samādānacetanā, taṃ dhutaṅgaṃ. Yaṃ paṭikkhipati, taṃ vatthū’’ti.For this is said in the commentary: “He who does the undertaking is a person. That whereby he does the undertaking is states of consciousness and consciousness-concomitants. The volition of the act of undertaking is the ascetic practice. What it rejects is the instance.”
Sabbāneva ca loluppaviddhaṃsanarasāni,All have the function of eliminating cupidity,
nilloluppabhāvapaccupaṭṭhānāni appicchatādiariyadhammapadaṭṭhānāni. Evamettha lakkhaṇādīhi veditabbo vinicchayo.and they manifest themselves with the production of non-cupidity. For their proximate cause they have the noble states consisting of fewness of wishes, and so on. This is how the exposition should be known as to characteristic, etc., here.
Samādānavidhānatotiādīsu pana pañcasu sabbāneva dhutaṅgāni dharamāne bhagavati bhagavatova santike samādātabbāni.As regards the five beginning with the undertaking and directions: during the Blessed One’s lifetime all ascetic practices should be undertaken in the Blessed One’s presence.
Parinibbute mahāsāvakassa santike.After his attainment of Nibbāna this should be done in the presence of a principal disciple.
Tasmiṃ asati khīṇāsavassa, anāgāmissa, sakadāgāmissa, sotāpannassa,When he is not available it should be done in the presence of one whose cankers are destroyed, of a non-returner, of a once-returner, of a stream-enterer,5. “’Ekasaṅgītika’: one who knows one of the five collections (nikāya) beginning with the Collection of Long Discourses (Dīgha Nikāya). (Vism-mhṭ 76)”
tipiṭakassa, dvipiṭakassa, ekapiṭakassa, ekasaṅgītikassa, aṭṭhakathācariyassa.of one who knows the three Piṭakas, of one who knows two of the Piṭakas, of one who knows one of the Piṭakas, of one who knows one Collection, of a teacher of the Commentaries.
Tasmiṃ asati dhutaṅgadharassa,When he is not available it should be done in the presence of an observer of an ascetic practice.
tasmimpi asati cetiyaṅgaṇaṃ sammajjitvā ukkuṭikaṃ nisīditvā sammāsambuddhassa santike vadantena viya samādātabbāni, apica sayampi samādātuṃ vaṭṭati eva.When he is not available, then after one has swept out the shrine terrace they can be undertaken seated in a reverential posture as though pronouncing them in the Fully Enlightened One’s presence. Also it is permitted to undertake them by oneself.
Ettha ca cetiyapabbate dve bhātikattherānaṃ jeṭṭhakabhātu dhutaṅgappicchatāya vatthu kathetabbaṃ.And here should be told the story of the senior of the two brothers who were elders at Cetiyapabbata and their fewness of wishes with respect to the ascetic practices (M-a II 140).6. “That elder, it seems, was a sitter, but no one knew it. Then one night the other saw him by the light of a flash of lightning sitting up on his bed. He asked, ‘Are you a sitter, venerable sir?’ Out of fewness of wishes that his ascetic practice should get known, the elder lay down. Afterwards he undertook the practice anew. So the story has come down. (Vism-mhṭ 77)”
Ayaṃ tāva sādhāraṇakathā.This, firstly, is what applies to all the practices.
1. Paṃsukūlikaṅgakathāi. The Refuse-Rag-Wearer’s Practice
Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma.Now, we shall proceed to comment on the undertaking, directions, grade, breach and benefits, of each one separately.
Paṃsukūlikaṅgaṃ tāva ‘‘gahapatidānacīvaraṃ paṭikkhipāmi,i. First, the refuse-rag-wearer’s practice is undertaken with one of these two statements: “I refuse robes given by householders”
paṃsukūlikaṅgaṃ samādiyāmī’’ti imesu dvīsu vacanesu aññatarena samādinnaṃ hoti.or “I undertake the refuse-rag-wearer’s practice.”
Idaṃ tāvettha samādānaṃ.This, firstly, is the undertaking.
Evaṃ samādinnadhutaṅgena pana tena sosānikaṃ, pāpaṇikaṃ, rathiyacoḷaṃ, saṅkāracoḷaṃ, sotthiyaṃ, nhānacoḷaṃ, titthacoḷaṃ, gatapaccāgataṃ,One who has done this should get a robe of one of the following kinds: one from a charnel ground, one from a shop, a cloth from a street, a cloth from a midden, one from a childbed, an ablution cloth, a cloth from a washing place, one worn going to and returning from the charnel ground,
aggiḍaḍḍhaṃ, gokhāyitaṃ, upacikākhāyitaṃ, undūrakhāyitaṃ, antacchinnaṃ, dasācchinnaṃ, dhajāhaṭaṃ,one scorched by fire, one gnawed by cattle, one gnawed by ants, one gnawed by rats, one cut at the end, one cut at the edge, one carried as a flag,
thūpacīvaraṃ, samaṇacīvaraṃ, ābhisekikaṃ, iddhimayaṃ, panthikaṃ, vātāhaṭaṃ, devadattiyaṃ,a robe from a shrine, an ascetic’s robe, one from a consecration, one produced by supernormal power, one from a highway, one borne by the wind, one presented by deities,
sāmuddiyantietesu aññataraṃ cīvaraṃ gahetvā phāletvā dubbalaṭṭhānaṃ pahāya thiraṭṭhānāni dhovitvā cīvaraṃ katvā porāṇaṃ gahapaticīvaraṃ apanetvā paribhuñjitabbaṃ.one from the sea. Taking one of these robe cloths, he should tear off and throw away the weak parts, and then wash the sound parts and make up a robe. He can use it after getting rid of his old robe given by householders.
Tattha sosānikanti susāne patitakaṃ.Herein, “one from a charnel ground” is one dropped on a charnel ground.
Pāpaṇikanti āpaṇadvāre patitakaṃ.“One from a shop” is one dropped at the door of a shop.
Rathiyacoḷanti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ.“A cloth from a street” is a cloth thrown into a street from inside a window by those who seek merit.
Saṅkāracoḷanti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ.“A cloth from a midden” is a cloth thrown onto a place for rubbish.
Sotthiyanti gabbhamalaṃ puñchitvā chaḍḍitavatthaṃ.“One from a childbed” is a cloth thrown away after wiping up the stains of childbirth with it.
Tissāmaccamātā kira satagghanakena vatthena gabbhamalaṃ puñchāpetvā paṃsukūlikā gaṇhissantīti tālaveḷimagge chaḍḍāpesi.The mother of Tissa the Minister, it seems, had the stains of childbirth wiped up with a cloth worth a hundred pieces, and thinking, “The refuse-rag wearers will take it,” she had it thrown onto the Tālaveli Road.7. “The name of a street in Mahāgāma (S.E. Sri Lanka). Also in Anurādhapura, they say” (Vism-mhṭ 77).
Bhikkhū jiṇṇakaṭṭhānatthameva gaṇhanti.Bhikkhus took it for the purpose of mending worn places.
Nhānacoḷanti yaṃ bhūtavejjehi sasīsaṃ nhāpitā kāḷakaṇṇicoḷanti chaḍḍetvā gacchanti.“An ablution cloth” is one that people who are made by devil doctors to bathe themselves, including their heads, are accustomed to throw away as a “cloth of ill luck.”
Titthacoḷanti nhānatitthe chaḍḍitapilotikā.“A cloth from washing place” is rags thrown away at a washing place where bathing is done.
Gatapaccāgatanti yaṃ manussā susānaṃ gantvā paccāgatā nhatvā chaḍḍenti.“One worn going to and coming from” is one that people throw away after they have gone to a charnel ground and returned and bathed.
Aggiḍaḍḍhanti agginā ḍaḍḍhappadesaṃ. Tañhi manussā chaḍḍenti.“One scorched by fire” is one partly scorched by fire; for people throw that away.
Gokhāyitādīni pākaṭāneva. Tādisānipi hi manussā chaḍḍenti.“One gnawed by cattle,” etc., are obvious; for people throw away such as these too.
Dhajāhaṭanti nāvaṃ ārohantā dhajaṃ bandhitvā ārūhanti.“One carried as a flag”: Those who board a ship do so after hoisting a flag.
Taṃ tesaṃ dassanātikkame gahetuṃ vaṭṭati.It is allowable to take this when they have gone out of sight.
Yampi yuddhabhūmiyaṃ dhajaṃ bandhitvā ṭhapitaṃ, taṃ dvinnampi senānaṃ gatakāle gahetuṃ vaṭṭati.Also it is allowable, when the two armies have gone away, to take a flag that has been hoisted on a battlefield.
Thūpacīvaranti vammikaṃ parikkhipitvā balikammaṃ kataṃ.“A robe from a shrine” is an offering made by draping a termite-mound in cloth.
Samaṇacīvaranti bhikkhusantakaṃ.“An ascetic’s robe” is one belonging to a bhikkhu.
Ābhisekikanti rañño abhisekaṭṭhāne chaḍḍitacīvaraṃ.“One from a consecration” is one thrown away at the king’s consecration place.
Iddhimayanti ehibhikkhucīvaraṃ.“One produced by supernormal power” is a “come-bhikkhu” robe.8. On certain occasions, when the going forth was given by the Buddha with only the words, “Ehi bhikkhu (Come, bhikkhu),” owing to the disciple’s past merit robes appeared miraculously upon him (see e.g. Vin Mahāvagga, Kh. 1).
Panthikanti antarāmagge patitakaṃ.“One from a highway” is one dropped in the middle of a road.
Yaṃ pana sāmikānaṃ satisammosena patitaṃ, taṃ thokaṃ rakkhitvā gahetabbaṃ.But one dropped by the owner’s negligence should be taken only after waiting a while.
Vātāhaṭanti vātena paharitvā dūre pātitaṃ,“One borne by the wind” is one that falls a long way off, having been carried by the wind.
taṃ pana sāmike apassantena gahetuṃ vaṭṭati.It is allowable to take it if the owners are not in sight.
Devadattiyanti anuruddhattherassa viya devatāhi dinnakaṃ.“One presented by deities” is one given by deities like that given to the Elder Anuruddha (Dhp-a II 173–74).
Sāmuddiyanti samuddavīcīhi thale ussāritaṃ.“One from the sea” is one washed up on dry land by the sea waves.
Yaṃ pana saṅghassa demāti dinnaṃ, coḷakabhikkhāya vā caramānehi laddhaṃ, na taṃ paṃsukūlaṃ.One given thus “We give it to the Order” or got by those who go out for alms-cloth is not a refuse-rag.
Bhikkhudattiyepi yaṃ vassaggena gāhetvā vā dīyati,And in the case of one presented by a bhikkhu, one given after it has been got at a presentation of robes by householders at the end of the Rains,
senāsanacīvaraṃ vā hoti, na taṃ paṃsukūlaṃ.or a “resting-place robe” that is, one automatically supplied by a householder to the occupant of a certain resting place is not a refuse-rag.
No gāhāpetvā dinnameva paṃsukūlaṃ.It is a refuse-rag only when given after not having been so obtained.
Tatrapi yaṃ dāyakehi bhikkhussa pādamūle nikkhittaṃ,And herein, that placed by the donors at a bhikkhu’s feet
tena pana bhikkhunā paṃsukūlikassa hatthe ṭhapetvā dinnaṃ, taṃ ekatosuddhikaṃ nāma.but given by that bhikkhu to the refuse-rag wearer by placing it in his hand is called pure in one way.
Yaṃ bhikkhuno hatthe ṭhapetvā dinnaṃ, tena pana pādamūle ṭhapitaṃ, tampi ekatosuddhikaṃ.That given to a bhikkhu by placing it in his hand but placed by him at the refuse-rag wearer’s feet is also pure in one way.
Yaṃ bhikkhunopi pādamūle ṭhapitaṃ, tenāpi tatheva dinnaṃ, taṃ ubhatosuddhikaṃ.That which is both placed at a bhikkhu’s feet and then given by him in the same way is pure in both ways.
Yaṃ hatthe ṭhapetvā laddhaṃ, hattheyeva ṭhapitaṃ, taṃ anukkaṭṭhacīvaraṃ nāma.One obtained by being placed in the hand and given by being placed in the hand too is not a strict man’s robe.
Iti imaṃ paṃsukūlabhedaṃ ñatvā paṃsukūlikena cīvaraṃ paribhuñjitabbanti idamettha vidhānaṃ.So a refuse-rag wearer should use the robe after getting to know about the kinds of refuse-rags. These are the directions for it in this instance.
Ayaṃ pana pabhedo, tayo paṃsukūlikā ukkaṭṭho majjhimo mudūti.The grades are these. There are three kinds of refuse-rag wearers: the strict, the medium, and the mild.
Tattha sosānikaṃyeva gaṇhanto ukkaṭṭho hoti.Herein, one who takes it only from a charnel ground is strict.
Pabbajitā gaṇhissantīti ṭhapitakaṃ gaṇhanto majjhimo.One who takes one left by someone, thinking “One gone forth will take it” is medium.
Pādamūle ṭhapetvā dinnakaṃ gaṇhanto mudūti.One who takes one given by being placed at his feet by a bhikkhu is mild.
Tesu yassa kassaci attano ruciyā gihidinnakaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati.The moment anyone of these of his own choice or inclination agrees to accept a robe given by a householder, his ascetic practice is broken.
Ayamettha bhedo.This is the breach in this instance.
Ayaṃ panānisaṃso, ‘‘paṃsukūlacīvaraṃ nissāya pabbajjā’’ti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, paṭhame ariyavaṃse patiṭṭhānaṃ, ārakkhadukkhābhāvo, aparāyattavuttitā,The benefits are these. He actually practices in conformity with the dependence, because of the words “The going forth by depending on the refuse-rag robe” (Vin I 58, 96); he is established in the first of the Noble Ones’ heritages (A II 27); there is no suffering due to protecting; he exists independent of others;9. Apādana—“institution (or production),” not in PED.
corabhayena abhayatā, paribhogataṇhāya abhāvo, samaṇasāruppaparikkhāratā,there is no fear of robbers; there is no craving connected with use of robes; it is a requisite suitable for an ascetic;
‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā, pāsādikatā,it is a requisite recommended by the Blessed One thus “valueless, easy to get, and blameless” (A II 26); it inspires confidence;
appicchatādīnaṃ phalanipphatti, sammāpaṭipattiyā anubrūhanaṃ, pacchimāya janatāya diṭṭhānugatiāpādananti.it produces the fruits of fewness of wishes, etc.; the right way is cultivated; a good example is set to later generations.
Mārasenavighātāya, paṃsukūladharo yati; Sannaddhakavaco yuddhe, khattiyo viya sobhati.While striving for Death’s army’s rout The ascetic clad in rag-robe clout Got from a rubbish heap, shines bright As mail-clad warrior in the fight.
Pahāya kāsikādīni, varavatthāni dhāritaṃ; Yaṃ lokagarunā ko taṃ, paṃsukūlaṃ na dhāraye.This robe the world’s great teacher wore, Leaving rare Kāsi cloth and more; Of rags from off a rubbish heap Who would not have a robe to keep?
Tasmā hi attano bhikkhu, paṭiññaṃ samanussaraṃ; Yogācārānukūlamhi, paṃsukūle rato siyāti.Minding the words he did profess When he went into homelessness, Let him to wear such rags delight As one in seemly garb bedight.
Ayaṃ tāva paṃsukūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This, firstly, is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the refuse-rag-wearer’s practice.
2. Tecīvarikaṅgakathāii. The Triple-Robe-Wearer’s Practice
Tadanantaraṃ pana tecīvarikaṅgaṃ ‘‘catutthakacīvaraṃ paṭikkhipāmi,ii. Next there is the triple-robe-wearer’s practice. This is undertaken with one of the following statements: “I refuse a fourth robe”
tecīvarikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the triple-robe-wearer’s practice.”
Tena pana tecīvarikena cīvaradussaṃ labhitvā yāva aphāsukabhāvena kātuṃ vā na sakkoti,When a triple-robe wearer has got cloth for a robe, he can put it by for as long as, owing to ill-health, he is unable to make it up,
vicārakaṃ vā na labhati, sūciādīsu vāssa kiñci na sampajjati, tāva nikkhipitabbaṃ. Nikkhittapaccayā doso natthi.or for as long as he does not find a helper, or lacks a needle, etc., and there is no fault in his putting it by.
Rajitakālato pana paṭṭhāya nikkhipituṃ na vaṭṭati,But it is not allowed to put it by once it has been dyed.
dhutaṅgacoro nāma hoti. Idamassa vidhānaṃ.That is called cheating the ascetic practice. These are the directions for it.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭhena rajanakāle paṭhamaṃ antaravāsakaṃ vā uttarāsaṅgaṃ vā rajitvā taṃ nivāsetvā itaraṃ rajitabbaṃ.Herein, one who is strict should, at the time of dyeing, first dye either the inner cloth or the upper garment, and having dyed it, he should wear that round the waist and dye the other.
Taṃ pārupitvā saṅghāṭi rajitabbā.Then he can put that on over the shoulder and dye the cloak of patches.
Saṅghāṭiṃ pana nivāsetuṃ na vaṭṭati. Idamassa gāmantasenāsane vattaṃ.But he is not allowed to wear the cloak of patches round the waist. This is the duty when in an abode inside a village.
Āraññake pana dve ekato dhovitvā rajituṃ vaṭṭati.But it is allowable for him in the forest to wash and dye two together.
Yathā pana kañci disvā sakkoti kāsāvaṃ ākaḍḍhitvā uparikātuṃ, evaṃ āsanne ṭhāne nisīditabbaṃ.However, he should sit in a place near to the robes so that, if he sees anyone, he can pull a yellow cloth over himself.
Majjhimassa rajanasālāyaṃ rajanakāsāvaṃ nāma hoti,But for the medium one there is a yellow cloth in the dyeing room for use while dyeing,
taṃ nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati.and it is allowable for him to wear that as an inner cloth or to put it on as an upper garment in order to do the work of dyeing.
Mudukassa sabhāgabhikkhūnaṃ cīvarāni nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati.For the mild one it is allowable to wear, or put on, the robes of bhikkhus who are in communion (i.e. not suspended, etc.) in order to do the work of dyeing.10. Tatraṭṭhaka-paccattharaṇa—“a bedspread that remains there”; “A name for what has been determined upon as a bedspread in one’s own resting place or in someone else’s. They say accordingly (it is said in a commentary) that there is no breach of the ascetic practice even when these two, that is, the bedspread and the undyed cloth, are kept as extra robes” (Vism-mhṭ 78–79). For tatraṭṭhaka (fixture) see also §61.
Tatraṭṭhakapaccattharaṇampi tassa vaṭṭati. Pariharituṃ pana na vaṭṭati.A bedspread that remains where it is is also allowable for him, but he must not take it about him.
Sabhāgabhikkhūnaṃ cīvarampi antarantarā paribhuñjituṃ vaṭṭati.And it is allowed for him to use from time to time the robes of bhikkhus who are in communion.
Dhutaṅgatecīvarikassa pana catutthaṃ vattamānaṃ aṃsakāsāvameva vaṭṭati.It is allowed to one who wears the triple robe as an ascetic practice to have a yellow shoulder-cloth too as a fourth;
Tañca kho vitthārato vidatthi, dīghato tihatthameva vaṭṭati.but it must be only a span wide and three hands long.
Imesaṃ pana tiṇṇampi catutthakacīvaraṃ sāditakkhaṇeyeva dhutaṅgaṃ bhijjati. Ayamettha bhedo.The moment anyone of these three agrees to accept a fourth robe, his ascetic practice is broken. This is the breach in this instance.
Ayaṃpanānisaṃso, tecīvariko bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena.The benefits are these. The bhikkhu who is a triple-robe wearer is content with the robe as a protection for the body.
Tenassa pakkhino viya samādāyeva gamanaṃ, appasamārambhatā, vatthasannidhiparivajjanaṃ,Hence he goes taking it with him as a bird does its wings (M I 180); and such special qualities as having few undertakings, avoidance of storage of cloth,
sallahukavuttitā, atirekacīvaraloluppappahānaṃ, kappiye mattakāritāya sallekhavuttitā, appicchatādīnaṃ phalanipphattīti evamādayo guṇā sampajjantīti.a frugal existence, the abandoning of greed for many robes, living in effacement by observing moderation even in what is permitted, production of the fruits of fewness of wishes, etc., are perfected.
Atirekavatthataṇhaṃ, pahāya sannidhivivajjito dhīro; Santosasukharasaññū, ticīvaradharo bhavati yogī.No risk of hoarding haunts the man of wit Who wants no extra cloth for requisite; Using the triple robe where’er he goes The pleasant relish of content he knows.
Tasmā sapattacaraṇo, pakkhīva sacīvarova yogivaro; Sukhamanuvicaritukāmo, cīvaraniyame ratiṃ kayirāti.So, would the adept wander undeterred With naught else but his robes, as flies the bird With its own wings, then let him too rejoice That frugalness in garments be his choice.
Ayaṃ tecīvarikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the triple-robe-wearer’s practice.
3. Piṇḍapātikaṅgakathāiii. The Alms-Food-Eater’s Practice
Piṇḍapātikaṅgampi ‘‘atirekalābhaṃ paṭikkhipāmi,iii. The alms-food-eater’s practice is undertaken with one of the following statements: “I refuse a supplementary food supply”
piṇḍapātikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the alms-food-eater’s practice.”
Tena pana piṇḍapātikena ‘‘saṅghabhattaṃ, uddesabhattaṃ, nimantanabhattaṃ, salākabhattaṃ, pakkhikaṃ,Now, this alms-food eater should not accept the following fourteen kinds of meal: a meal offered to the Order, a meal offered to specified bhikkhus, an invitation, a meal given by a ticket, one each half-moon day,11. “A meal to be given by setting it out in a principal house only.” (Vism-mhṭ 79) This meaning of dhura-bhatta not in PED.
uposathikaṃ, pāṭipadikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ,one each Uposatha day, one each first of the half-moon, a meal given for visitors, a meal for travellers, a meal for the sick,
gilānupaṭṭhākabhattaṃ, vihārabhattaṃ, dhurabhattaṃ, vārakabhatta’’nti etāni cuddasa bhattāni na sāditabbāni.a meal for sick-nurses, a meal supplied to a particular residence, a meal given in a principal house, a meal given in turn.
Sace pana ‘‘saṅghabhattaṃ gaṇhathā’’tiādinā nayena avatvā ‘‘amhākaṃ gehe saṅgho bhikkhaṃ gaṇhātu, tumhepi bhikkhaṃ gaṇhathā’’ti vatvā dinnāni honti,If, instead of saying “Take a meal given to the Order”, meals are given saying “The Order is taking alms in our house; you may take alms too”,
tāni sādituṃ vaṭṭanti.it is allowable to consent.
Saṅghato nirāmisasalākāpi vihāre pakkabhattampi vaṭṭatiyevāti idamassa vidhānaṃ.Tickets from the Order that are not for actual food, and also a meal cooked in a monastery, are allowable as well. These are the directions for it.12. “Tickets that are not for actual food, but deal with medicine, etc.” (Vism-mhṭ 79) Paṭikkamana—“refectory” (§28) = bojun hal (eating hall) in Sinhalese translation.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭho puratopi pacchatopi āhaṭabhikkhaṃ gaṇhati, pattadvāre ṭhatvā pattaṃ gaṇhantānampi deti,Herein, one who is strict takes alms brought both from before and from behind, and he gives the bowl to those who take it while he stands outside a door.
paṭikkamanaṃ āharitvā dinnabhikkhampi gaṇhati,He also takes alms brought to the refectory and given there.
taṃ divasaṃ pana nisīditvā bhikkhaṃ na gaṇhati.But he does not take alms by sitting and waiting for it to be brought later that day.
Majjhimo taṃ divasaṃ nisīditvāpi gaṇhati,The medium one takes it as well by sitting and waiting for it to be brought later that day;
svātanāya pana nādhivāseti.but he does not consent to its being brought the next day.
Mudukosvātanāyapi punadivasāyapi bhikkhaṃ adhivāseti.The mild one consents to alms being brought on the next day and on the day after.
Te ubhopi serivihārasukhaṃ na labhanti, ukkaṭṭhova labhati.Both these last miss the joy of an independent life.
Ekasmiṃ kira gāme ariyavaṃso hoti, ukkaṭṭho itare āha – ‘‘āyāmāvuso, dhammasavanāyā’’ti.There is, perhaps, a preaching on the Noble Ones’ heritages (A II 28) in some village. The strict one says to the others “Let us go, friends, and listen to the Dhamma.”
Tesu eko ekenamhi, bhante, manussena nisīdāpitoti āha. Aparo mayā, bhante, svātanāya ekassa bhikkhā adhivāsitāti.One of them says, “I have been made to sit and wait by a man, venerable sir,” and the other, “I have consented to receive alms tomorrow, venerable sir.”
Evaṃ te ubho parihīnā. Itaro pātova piṇḍāya caritvā gantvā dhammarasaṃ paṭisaṃvedesi.So they are both losers. The other wanders for alms in the morning and then he goes and savours the taste of the Dhamma.
Imesaṃ pana tiṇṇampi saṅghabhattādiatirekalābhaṃ sāditakkhaṇeva dhutaṅgaṃ bhijjati.The moment anyone of these three agrees to the extra gain consisting of a meal given to the Order, etc., his ascetic practice is broken.
Ayamettha bhedo.This is the breach in this instance.
Ayaṃ panānisaṃso, ‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (a. ni. 4.27; itivu. 101) vacanato nissayānurūpapaṭipattisabbhāvo, dutiye ariyavaṃse patiṭṭhānaṃ, aparāyattavuttitā, ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti bhagavatā saṃvaṇṇitapaccayatā,The benefits are these. He actually practices in conformity with the dependence because of the words “The going forth by depending on the eating of lumps of alms food” (Vin II 58, 96); he is established in the second of the Noble Ones’ heritages; his existence is independent of others; it is a requisite recommended by the Blessed One thus “Valueless, easy to get, blameless” (A II 26);
kosajjanimmaddanatā, parisuddhājīvatā, sekhiyapaṭipattipūraṇaṃ, aparapositā,idleness is eliminated; livelihood is purified; the practice of the minor training rule of the Pātimokkha is fulfilled; he is not maintained by another;
parānuggahakiriyā, mānappahānaṃ, rasataṇhānivāraṇaṃ, gaṇabhojanaparamparabhojanacārittasikkhāpadehi anāpattitā,he helps others; pride is abandoned; craving for tastes is checked; the training precepts about eating as a group, substituting one meal invitation for another (see Vinaya, Pācittiya 33 and Comy.), and good behaviour, are not contravened;
appicchatādīnaṃ anulomavuttitā, sammāpaṭipattibrūhanaṃ, pacchimajanatānukampananti.his life conforms to the principles of fewness of wishes; he cultivates the right way; he has compassion for later generations.
Piṇḍiyālopasantuṭṭho, aparāyattajīviko; Pahīnāhāraloluppo, hoti cātuddiso yati.The monk content with alms for food Has independent livelihood, And greed in him no footing finds; He is as free as the four winds.
Vinodayati kosajjaṃ, ājīvassa visujjhati; Tasmā hi nātimaññeyya, bhikkhācariyāya sumedhaso.He never need be indolent, His livelihood is innocent, So let a wise man not disdain Alms-gathering for his domain.
Evarūpassa hi –Since it is said:
‘‘Piṇḍapātikassa bhikkhuno, Attabharassa anaññaposino; Devāpi pihayanti tādino, No ce lābhasilokanissito’’ti.“If a bhikkhu can support himself on alms And live without another’s maintenance, And pay no heed as well to gain and fame, The very gods indeed might envy him” (Ud 31).
Ayaṃ piṇḍapātikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach and benefits, in the case of the alms-food-eater’s practice.
4. Sapadānacārikaṅgakathāiv. The House-to-House Seeker’s Practice
Sapadānacārikaṅgampi ‘‘loluppacāraṃ paṭikkhipāmi,iv. The house-to-house seeker’s practice is undertaken with one of the following statements “I refuse a greedy alms round”
sapadānacārikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the house-to-house seeker’s practice.”
Tena pana sapadānacārikena gāmadvāre ṭhatvā parissayābhāvo sallakkhetabbo.Now, the house-to-house seeker should stop at the village gate and make sure that there is no danger.
Yassā racchāya vā gāme vā parissayo hoti, taṃ pahāya aññattha carituṃ vaṭṭati.If there is danger in any street or village, it is allowable to leave it out and wander for alms elsewhere.
Yasmiṃ gharadvāre vā racchāya vā gāme vā kiñci na labhati,When there is a house door or a street or a village where he regularly gets nothing at all,
agāmasaññaṃ katvā gantabbaṃ.he can go past it not counting it as a village.
Yattha kiñci labhati, taṃ pahāya gantuṃ na vaṭṭati.But wherever he gets anything at all it is not allowed subsequently to go past there and leave it out.
Iminā ca bhikkhunā kālataraṃ pavisitabbaṃ, evañhi aphāsukaṭṭhānaṃ pahāya aññattha gantuṃ sakkhissati.This bhikkhu should enter the village early so that he will be able to leave out any inconvenient place and go elsewhere.
Sace panassa vihāre dānaṃ dentā antarāmagge vā āgacchantā manussā pattaṃ gahetvā piṇḍapātaṃ denti vaṭṭati.But if people who are giving a gift of a meal in a monastery or who are coming along the road take his bowl and give alms food, it is allowable.
Iminā ca maggaṃ gacchantenāpi bhikkhācāravelāyaṃ sampattagāmaṃ anatikkamitvā caritabbameva.And as this bhikkhu is going along the road, he should, when it is the time, wander for alms in any village he comes to and not pass it by.
Tattha alabhitvā vā thokaṃ labhitvā vā gāmapaṭipāṭiyā caritabbanti idamassa vidhānaṃ.If he gets nothing there or only a little, he should wander for alms in the next village in order. These are the directions for it.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭho purato āhaṭabhikkhampi pacchato āhaṭabhikkhampi paṭikkamanaṃ āharitvā diyyamānampi na gaṇhati,Herein, one who is strict does not take alms brought from before or brought from behind or brought to the refectory and given there.
pattadvāre pana pattaṃ vissajjeti.He hands over his bowl at a door, however;
Imasmiñhi dhutaṅge mahākassapattherena sadiso nāma natthi.for in this ascetic practice there is none equal to the Elder Mahā Kassapa,
Tassapi pattavissaṭṭhaṭṭhānameva paññāyati.yet an instance in which even he handed over his bowl is mentioned (see Ud 29).
Majjhimo purato vā pacchato vā āhaṭampi paṭikkamanaṃ āhaṭampi gaṇhati, pattadvārepi pattaṃ vissajjeti,The medium one takes what is brought from before and from behind and what is brought to the refectory, and he hands over his bowl at a door.
na pana bhikkhaṃ āgamayamāno nisīdati. Evaṃ so ukkaṭṭhapiṇḍapātikassa anulometi.But he does not sit waiting for alms. Thus he conforms to the rule of the strict alms-food eater.
Muduko taṃ divasaṃ nisīditvā āgameti.The mild one sits waiting for alms to be brought that day.
Imesaṃ pana tiṇṇampi loluppacāre uppannamatte dhutaṅgaṃ bhijjati. Ayamettha bhedo.The ascetic practice of these three is broken as soon as the greedy alms round starts by going only to the houses where good alms food is given. This is the breach in this instance.
Ayaṃ panānisaṃso, kulesu niccanavakatā, candūpamatā, kulamaccherappahānaṃ,The benefits are these. He is always a stranger among families and is like the moon (S II 197); he abandons avarice about families;
samānukampitā, kulūpakādīnavābhāvo, avhānānabhinandanā, abhihārena anatthikatā, appicchatādīnaṃ anulomavuttitāti.he is compassionate impartially; he avoids the dangers in being supported by a family; he does not delight in invitations; he does not hope for meals to be brought; his life conforms to the principles of fewness of wishes, and so on.
Candūpamo niccanavo kulesu, Amaccharī sabbasamānukampo; Kulūpakādīnavavippamutto, Hotīdha bhikkhu sapadānacārī.The monk who at each house his begging plies Is moonlike, ever new to families, Nor does he grudge to help all equally, Free from the risks of house-dependency.
Loluppacārañca pahāya tasmā, Okkhittacakkhu yugamattadassī; Ākaṅkhamāno bhuvi sericāraṃ, Careyya dhīro sapadānacāranti.Who would the self-indulgent round forsake And roam the world at will, the while to make His downcast eyes range a yoke-length before, Then let him wisely seek from door to door.
Ayaṃ sapadānacārikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the house-to-house-seeker’s practice.
5. Ekāsanikaṅgakathāv. The One-Sessioner’s Practice
Ekāsanikaṅgampi ‘‘nānāsanabhojanaṃ paṭikkhipāmi,v. The one-sessioner’s practice is undertaken with one of the following statements: “I refuse eating in several sessions”
ekāsanikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the one-sessioner’s practice.”
Tena pana ekāsanikena āsanasālāyaṃ nisīdantena therāsane anisīditvāWhen the one-sessioner sits down in the sitting hall, instead of sitting on an elder’s seat,
‘‘idaṃ mayhaṃ pāpuṇissatī’’ti patirūpaṃ āsanaṃ sallakkhetvā nisīditabbaṃ.he should notice which seat is likely to fall to him and sit down on that.
Sacassa vippakate bhojane ācariyo vā upajjhāyo vā āgacchati, uṭṭhāya vattaṃ kātuṃ vaṭṭati.If his teacher or preceptor arrives while the meal is still unfinished, it is allowable for him to get up and do the duties.
Tipiṭakacūḷābhayatthero panāha ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā,But the Elder Tipiṭaka Cūla-Abhaya said: “He should either keep his seat and finish his meal or if he gets up he should leave the rest of his meal in order not to break the ascetic practice.
ayañca vippakatabhojano, tasmā vattaṃ karotu, bhojanaṃ pana mā bhuñjatū’’ti.And this is one whose meal is still unfinished; therefore let him do the duties, but in that case let him not eat the rest of the meal.”
Idamassa vidhānaṃ.These are the directions.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭho appaṃ vā hotu bahu vā, yamhi bhojane hatthaṃ otāreti, tato aññaṃ gaṇhituṃ na labhati.Herein, one who is strict may not take anything more than the food that he has laid his hand on whether it is little or much.
Sacepi manussā ‘‘therena na kiñci bhutta’’nti sappiādīni āharanti,And if people bring him ghee, etc., thinking “The elder has eaten nothing,”
bhesajjatthameva vaṭṭanti, na āhāratthaṃ.while these are allowable for the purpose of medicine, they are not so for the purpose of food.
Majjhimo yāva patte bhattaṃ na khīyati,The medium one may take more as long as the meal in the bowl is not exhausted;
tāva aññaṃ gaṇhituṃ labhati. Ayañhi bhojanapariyantiko nāma hoti.for he is called “one who stops when the food is finished.”
Muduko yāva āsanā na vuṭṭhāti tāva bhuñjituṃ labhati.The mild one may eat as long as he does not get up from his seat.
So hi udakapariyantiko vā hoti yāva pattadhovanaṃ na gaṇhāti tāva bhuñjanato, āsanapariyantiko vā yāva na vuṭṭhāti tāva bhuñjanato.He is either “one who stops with the water” because he eats until he takes water for washing the bowl, or “one who stops with the session” because he eats until he gets up.
Imesaṃ pana tiṇṇampi nānāsanabhojanaṃ bhuttakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.The ascetic practice of these three is broken at the moment when food has been eaten at more than one session. This is the breach in this instance.
Ayaṃ panānisaṃso, appābādhatā, appātaṅkatā, lahuṭṭhānaṃ, balaṃ, phāsuvihāro,The benefits are these. He has little affliction and little sickness; he has lightness, strength, and a happy life;
anatirittapaccayā anāpatti, rasataṇhāvinodanaṃ appicchatādīnaṃ anulomavuttitāti.there is no contravening rules about food that is not what is left over from a meal; craving for tastes is eliminated; his life conforms to the principles of fewness of wishes, and so on.
Ekāsanabhojane rataṃ, Na yatiṃ bhojanapaccayā rujā; Visahanti rase alolupo, Parihāpeti na kammamattano.No illness due to eating shall he feel Who gladly in one session takes his meal; No longing to indulge his sense of taste Tempts him to leave his work to go to waste.
Iti phāsuvihārakāraṇe, Sucisallekharatūpasevite; Janayetha visuddhamānaso, Ratimekāsanabhojaneti.His own true happiness a monk may find In eating in one session, pure in mind. Purity and effacement wait on this; For it gives reason to abide in bliss.
Ayaṃ ekāsanikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the one-sessioner’s practice.
6. Pattapiṇḍikaṅgakathāvi. The Bowl-Food-Eater’s Practice
Pattapiṇḍikaṅgampi ‘‘dutiyakabhājanaṃ paṭikkhipāmi,vi. The bowl-food-eater’s practice is undertaken with one of the following statements: “I refuse a second vessel”
pattapiṇḍikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the bowl-food-eater’s practice.”
Tena pana pattapiṇḍikena yāgupānakāle bhājane ṭhapetvā byañjane laddheWhen at the time of drinking rice gruel, the bowl-food eater gets curry that is put in a dish;
byañjanaṃ vā paṭhamaṃ khāditabbaṃ, yāgu vā pātabbā.he can first either eat the curry or drink the rice gruel.
Sace pana yāguyaṃ pakkhipati, pūtimacchakādimhi byañjane pakkhitte yāgu paṭikūlā hoti,If he puts it in the rice gruel, the rice gruel becomes repulsive when a curry made with cured fish, etc., is put into it.
appaṭikūlameva ca katvā bhuñjituṃ vaṭṭati. Tasmā tathārūpaṃ byañjanaṃ sandhāya idaṃ vuttaṃ.So it is allowable to do this only in order to use it without making it repulsive. Consequently this is said with reference to such curry as that.
Yaṃ pana madhusakkarādikaṃ appaṭikūlaṃ hoti,But what is unrepulsive, such as honey, sugar, etc.,13. Sakkarā—“sugar”: spelt sakkharā in PED.
taṃ pakkhipitabbaṃ. Gaṇhantena ca pamāṇayuttameva gaṇhitabbaṃ.should be put into it. And in taking it he should take the right amount.
Āmakasākaṃ hatthena gahetvā khādituṃ vaṭṭati. Tathā pana akatvā patteyeva pakkhipitabbaṃ.It is allowable to take green vegetables with the hand and eat them. But unless he does that they should be put into the bowl.
Dutiyakabhājanassa pana paṭikkhittattā aññaṃ rukkhapaṇṇampi na vaṭṭatīti idamassa vidhānaṃ.Because a second vessel has been refused it is not allowable to use anything else, not even the leaf of a tree. These are its directions.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭhassa aññatra ucchukhādanakālā kacavarampi chaḍḍetuṃ na vaṭṭati.Herein, for one who is strict, except at the time of eating sugarcane, it is not allowed while eating to throw rubbish away,
Odanapiṇḍamacchamaṃsapūvepi bhinditvā khādituṃ na vaṭṭati.and it is not allowed while eating to break up rice-lumps, fish, meat and cakes. The rubbish should be thrown away and the rice-lumps, etc., broken up before starting to eat.
Majjhimassa ekena hatthena bhinditvā khādituṃ vaṭṭati, hatthayogī nāmesa.The medium one is allowed to break them up with one hand while eating; and he is called a “hand ascetic.”
Muduko pana pattayogī nāma hoti,The mild one is called a “bowl ascetic”;
tassa yaṃ sakkā hoti patte pakkhipituṃ, taṃ sabbaṃ hatthena vā dantehi vā bhinditvā khādituṃ vaṭṭati.anything that can be put into his bowl he is allowed, while eating, to break up, that is, rice lumps, etc., with his hand or such things as palm sugar, ginger, etc., with his teeth.
Imesaṃ pana tiṇṇampi dutiyakabhājanaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.The moment anyone of these three agrees to a second vessel his ascetic practice is broken. This is the breach in this instance.
Ayaṃ panānisaṃso, nānārasataṇhāvinodanaṃ. Atricchatāya pahānaṃ,The benefits are these. Craving for variety of tastes is eliminated; excessiveness of wishes is abandoned;
āhāre payojanamattadassitā, thālakādipariharaṇakhedābhāvo, avikkhittabhojitā, appicchatādīnaṃ anulomavuttitāti.he sees the purpose and the right amount in nutriment; he is not bothered with carrying saucers, etc., about; his life conforms to the principles of fewness of wishes and so on.
Nānābhājanavikkhepaṃ, hitvā okkhittalocano; Khaṇanto viya mūlāni, rasataṇhāya subbato.He baffles doubts that might arise With extra dishes; downcast eyes The true devotedness imply Of one uprooting gluttony.14. Subbata—“truly devoted”: fm. su + vata (having good vows). See also §59.
Sarūpaṃ viya santuṭṭhiṃ, dhārayanto sumānaso; Paribhuñjeyya āhāraṃ, ko añño pattapiṇḍikoti.Wearing content as if ‘twere part Of his own nature, glad at heart; None but a bowl-food eater may Consume his food in such a way.
Ayaṃ pattapiṇḍikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the bowl-food-eater’s practice.
7. Khalupacchābhattikaṅgakathāvii. The Later-Food-Refuser’s Practice
Khalupacchābhattikaṅgampi ‘‘atirittabhojanaṃ paṭikkhipāmi,vii. The later-food-refuser’s practice is undertaken with one of the following statements: “I refuse additional food”
khalupacchābhattikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the later-food-refuser’s practice.”
Tena pana khalupacchābhattikena pavāretvā puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ.Now, when that later-food refuser has shown that he is satisfied, he should not again have the food made allowable by having it put into his hands according to the rule for bhikkhus and eat it.
Idamassa vidhānaṃ.These are the directions for it.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭho yasmā paṭhamapiṇḍe pavāraṇā nāma natthi, tasmiṃ pana ajjhohariyamāne aññaṃ paṭikkhipato hoti,Herein, there is no showing that he has had enough with respect to the first lump, but there is when he refuses more while that is being swallowed.
tasmā evaṃ pavārito paṭhamapiṇḍaṃ ajjhoharitvā dutiyapiṇḍaṃ na bhuñjati.So when one who is strict has thus shown that he has had enough with respect to the second lump, he does not eat the second lump after swallowing the first.
Majjhimo yasmiṃ bhojane pavārito, tadeva bhuñjati.The medium one eats also that food with respect to which he has shown that he has had enough.
Muduko pana yāva āsanā na vuṭṭhāti tāva bhuñjati.But the mild one goes on eating until he gets up from his seat.
Imesaṃ pana tiṇṇampi pavāritānaṃ kappiyaṃ kārāpetvā bhuttakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.The moment any one of these three has eaten what has been made allowable again after he has shown that he has had enough, his ascetic practice is broken. This is the breach in this instance.
Ayaṃpanānisaṃso, anatirittabhojanāpattiyā dūrabhāvo, odarikattābhāvo,The benefits are these. One is far from committing an offence concerned with extra food; there is no overloading of the stomach;
nirāmisasannidhitā, puna pariyesanāya abhāvo, appicchatādīnaṃ anulomavuttitāti.there is no keeping food back; there is no renewed search for food; he lives in conformity with the principles of fewness of wishes, and so on.
Pariyesanāya khedaṃ, na yāti na karoti sannidhiṃ dhīro; Odarikattaṃ pajahati, khalupacchābhattiko yogī.When a wise man refuses later food He needs no extra search in weary mood, Nor stores up food till later in the day, Nor overloads his stomach in this way.
Tasmā sugatapasatthaṃ, santosaguṇādivuḍḍhisañjananaṃ; Dose vidhunitukāmo, bhajeyya yogī dhutaṅgamidanti.So, would the adept from such faults abstain, Let him assume this practice for his gain, Praised by the Blessed One, which will augment The special qualities such as content.
Ayaṃ khalupacchābhattikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the later-food-refuser’s practice.
8. Āraññikaṅgakathāviii. The Forest-Dweller’s Practice
Āraññikaṅgampi ‘‘gāmantasenāsanaṃ paṭikkhipāmi,viii. The forest-dweller’s practice is undertaken with one of the following statements: “I refuse an abode in a village”
āraññikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the forest-dweller’s practice.”
Tena pana āraññikena gāmantasenāsanaṃ pahāya araññe aruṇaṃ uṭṭhāpetabbaṃ.Now, that forest dweller must leave an abode in a village in order to meet the dawn in the forest.
Tattha saddhiṃ upacārena gāmoyeva gāmantasenāsanaṃ.Herein, a village abode is the village itself with its precincts.
Gāmo nāma yo koci ekakuṭiko vā anekakuṭiko vā parikkhitto vā aparikkhitto vā samanusso vā amanusso vā antamaso atirekacātumāsaniviṭṭho yo koci satthopi.A “village” may consist of one cottage or several cottages, it may be enclosed by a wall or not, have human inhabitants or not, and it can also be a caravan that is inhabited for more than four months.
Gāmūpacāro nāma parikkhittassa gāmassa sace anurādhapurasseva dve indakhīlā honti, abbhantarime indakhīle ṭhitassa thāmamajjhimassa purisassa leḍḍupāto.The “village precincts” cover the range of a stone thrown by a man of medium stature standing between the gate-posts of a walled village, if there are two gate-posts, as at Anurādhapura (cf. Vin III 46).
Tassa lakkhaṇaṃ yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānabbhantaranti vinayadharā.The Vinaya experts say that this stone’s throw is characterized as up to the place where a thrown stone falls, as, for instance, when young men exercise their arms and throw stones in order to show off their strength.
Suttantikā pana kākanivāraṇaniyamena khittassāti vadanti.But the Suttanta experts say that it is up to where one thrown to scare crows normally falls.
Aparikkhittagāme yaṃ sabbapaccantimassa gharassa dvāre ṭhito mātugāmo bhājanena udakaṃ chaḍḍeti, tassa patanaṭṭhānaṃ gharūpacāro.In the case of an unwalled village, the house precinct is where the water falls when a woman standing in the door of the outermost house of all throws water from a basin.
Tato vuttanayena eko leḍḍupāto gāmo, dutiyo gāmūpacāro.Within a stone’s throw of the kind already described from that point is the village. Within a second stone’s throw is the village precinct.
Araññaṃ pana vinayapariyāye tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña’’nti (pārā. 92) vuttaṃ.“Forest,” according to the Vinaya method firstly, is described thus: “Except the village and its precincts, all is forest” (Vin III 46).
Abhidhammapariyāye ‘‘nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’nti (vibha. 529) vuttaṃ.According to the Abhidhamma method it is described thus: “Having gone out beyond the boundary post, all that is forest” (Vibh 251; Paṭis I 176).
Imasmiṃ pana suttantikapariyāye ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti idaṃ lakkhaṇaṃ.But according to the Suttanta method its characteristic is this: “A forest abode is five hundred bow-lengths distant” (Vin IV 183).
Taṃ āropitena ācariyadhanunā parikkhittassa gāmassa indakhīlato aparikkhittassa paṭhamaleḍḍupātato paṭṭhāya yāva vihāraparikkhepā minitvā vavatthapetabbaṃ.That should be defined by measuring it with a strung instructor’s bow from the gate-post of a walled village, or from the range of the first stone’s throw from an unwalled one, up to the monastery wall.
Sace pana vihāro aparikkhitto hoti,But if the monastery is not walled,
yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhi vā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbanti vinayaṭṭhakathāsu vuttaṃ.it is said in the Vinaya commentaries, it should be measured by making the first dwelling of all the limit, or else the refectory or regular meeting place or Bodhi Tree or shrine, even if that is far from a dwelling belonging to the monastery.
Majjhimaṭṭhakathāyaṃ pana vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabbanti vuttaṃ.But in the Majjhima commentary it is said that, omitting the precincts of the monastery and the village, the distance to be measured is that between where the two stones fall.
Idamettha pamāṇaṃ.This is the measure here.
Sacepi āsanne gāmo hoti, vihāre ṭhitehi mānusakānaṃ saddo suyyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ.Even if the village is close by and the sounds of men are audible to people in the monastery, still if it is not possible to go straight to it because of rocks, rivers, etc., in between,
Yo tassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena pañcadhanusatikaṃ gahetabbaṃ.the five hundred bow-lengths can be reckoned by that road even if one has to go by boat.
Yo pana āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati,But anyone who blocks the path to the village here and there
ayaṃ dhutaṅgacoro hoti.for the purpose of lengthening it so as to be able to say that he is taking up the practice is cheating the ascetic practice.
Sace pana āraññikassa bhikkhuno upajjhāyo vā ācariyo vā gilāno hoti,If a forest-dwelling bhikkhu’s preceptor or teacher is ill and does not get what he needs in the forest,
tena araññe sappāyaṃ alabhantena gāmantasenāsanaṃ netvā upaṭṭhātabbo.he should take him to a village abode and attend him there.
Kālasseva pana nikkhamitvā aṅgayuttaṭṭhāne aruṇaṃ uṭṭhāpetabbaṃ.But he should leave in time to meet the dawn in a place proper for the practice.
Sace aruṇuṭṭhānavelāyaṃ tesaṃ ābādho vaḍḍhati,If the affliction increases towards the time of dawn,
tesaṃyeva kiccaṃ kātabbaṃ. Na dhutaṅgasuddhikena bhavitabbanti idamassa vidhānaṃ.he must attend him and not bother about the purity of his ascetic practice. These are the directions.
Pabhedato pana ayampi tividho hoti.This too has three grades.
Tattha ukkaṭṭhena sabbakālaṃ araññe aruṇaṃ uṭṭhāpetabbaṃ.Herein, one who is strict must always meet the dawn in the forest.
Majjhimo cattāro vassike māse gāmante vasituṃ labhati. Muduko hemantikepi.The medium one is allowed to live in a village for the four months of the Rains. And the mild one, for the winter months too.
Imesaṃ pana tiṇṇampi yathā paricchinne kāle araññato āgantvā gāmantasenāsane dhammassavanaṃ suṇantānaṃ aruṇe uṭṭhitepi dhutaṅgaṃ na bhijjati.If in the period defined any one of these three goes from the forest and hears the Dhamma in a village abode, his ascetic practice is not broken if he meets the dawn there,
Sutvā gacchantānaṃ antarāmagge uṭṭhitepi na bhijjati.nor is it broken if he meets it as he is on his way back after hearing the Dhamma.
Sace pana uṭṭhitepi dhammakathike muhuttaṃ nipajjitvā gamissāmāti niddāyantānaṃ aruṇaṃ uṭṭhahati,But if, when the preacher has got up, he thinks “We shall go after lying down awhile” and he meets the dawn while asleep
attano vā ruciyā gāmantasenāsane aruṇaṃ uṭṭhapenti, dhutaṅgaṃ bhijjatīti ayamettha bhedo.or if of his own choice he meets the dawn while in a village abode, then his ascetic practice is broken. This is the breach in this instance.
Ayaṃpanānisaṃso, āraññiko bhikkhu araññasaññaṃ manasikaronto bhabbo aladdhaṃ vā samādhiṃ paṭiladdhuṃ laddhaṃ vā rakkhituṃ,The benefits are these. A forest-dwelling bhikkhu who has given attention to the perception of forest (see MN 121) can obtain hitherto unobtained concentration, or preserve that already obtained.
satthāpissa attamano hoti.And the Master is pleased with him,
Yathāha – ‘‘tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā’’ti (a. ni. 6.42; 8.86).according as it is said: “So, Nāgita, I am pleased with that bhikkhu’s dwelling in the forest” (A III 343).
Pantasenāsanavāsino cassa asappāyarūpādayo cittaṃ na vikkhipanti, vigatasantāso hoti,And when he lives in a remote abode his mind is not distracted by unsuitable visible objects, and so on. He is free from anxiety;
jīvitanikantiṃ jahati, pavivekasukharasaṃ assādeti, paṃsukūlikādibhāvopi cassa patirūpo hotīti.he abandons attachment to life; he enjoys the taste of the bliss of seclusion, and the state of the refuse-rag wearer, etc., becomes him.
Pavivitto asaṃsaṭṭho, pantasenāsane rato; Ārādhayanto nāthassa, vanavāsena mānasaṃ.He lives secluded and apart, Remote abodes delight his heart; The Saviour of the world, besides, He gladdens that in groves abides.
Eko araññe nivasaṃ, yaṃ sukhaṃ labhate yati; Rasaṃ tassa na vindanti, api devā saindakā.The hermit that in woods can dwell Alone, may gain the bliss as well Whose savour is beyond the price Of royal bliss in paradise.
Paṃsukūlañca esova, kavacaṃ viya dhārayaṃ; Araññasaṅgāmagato, avasesadhutāyudho.Wearing the robe of rags he may Go forth into the forest fray; Such is his mail, for weapons too The other practices will do.
Samattho nacirasseva, jetuṃ māraṃ savāhiniṃ; Tasmā araññavāsamhi, ratiṃ kayirātha paṇḍitoti.One so equipped can be assured Of routing Māra and his horde. So let the forest glades delight A wise man for his dwelling’s site.
Ayaṃ āraññikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the forest-dweller’s practice.
9. Rukkhamūlikaṅgakathāix. The Tree-Root-Dweller’s Practice
Rukkhamūlikaṅgampi ‘‘channaṃ paṭikkhipāmi,ix. The tree-root-dweller’s practice is undertaken with one of the following statements: “I refuse a roof”
rukkhamūlikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the tree-root-dweller’s practice.”
Tena pana rukkhamūlikena sīmantarikarukkhaṃ, cetiyarukkhaṃ, niyyāsarukkhaṃ, phalarukkhaṃ,The tree-root dweller should avoid such trees as a tree near a frontier, a shrine tree, a gum tree, a fruit tree,
vaggulirukkhaṃ, susirarukkhaṃ, vihāramajjhe ṭhitarukkhanti ime rukkhe vivajjetvā vihārapaccante ṭhitarukkho gahetabboti idamassa vidhānaṃ.a bats’ tree, a hollow tree, or a tree standing in the middle of a monastery. He can choose a tree standing on the outskirts of a monastery. These are the directions.
Pabhedato pana ayampi tividho hoti.This has three grades too.
Tattha ukkaṭṭho yathārucitaṃ rukkhaṃ gahetvā paṭijaggāpetuṃ na labhati.Herein, one who is strict is not allowed to have a tree that he has chosen tidied up.
Pādena paṇṇasaṭaṃ apanetvā vasitabbaṃ.He can move the fallen leaves with his foot while dwelling there.
Majjhimo taṃ ṭhānaṃ sampattehiyeva paṭijaggāpetuṃ labhati.The medium one is allowed to get it tidied up by those who happen to come along.
Mudukena ārāmikasamaṇuddese pakkositvā sodhāpetvā samaṃ kārāpetvā vālukaṃ okirāpetvā pākāraparikkhepaṃ kārāpetvā dvāraṃ yojāpetvā vasitabbaṃ.The mild one can take up residence there after summoning monastery attendants and novices and getting them to clear it up, level it, strew sand and make a fence round with a gate fixed in it.
Mahadivase pana rukkhamūlikena tattha anisīditvā aññattha paṭicchanne ṭhāne nisīditabbaṃ.On a special day, a tree-root dweller should sit in some concealed place elsewhere rather than there.
Imesaṃ pana tiṇṇampi channe vāsaṃ kappitakkhaṇe dhutaṅgaṃ bhijjati.The moment any one of these three makes his abode under a roof, his ascetic practice is broken.
Jānitvā channe aruṇaṃ uṭṭhāpitamatteti aṅguttarabhāṇakā. Ayamettha bhedo.The reciters of the Aṅguttara say that it is broken as soon as he knowingly meets the dawn under a roof. This is the breach in this instance.
Ayaṃ panānisaṃso, rukkhamūlasenāsanaṃ nissāya pabbajjāti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, appāni ceva sulabhāni ca tāni ca anavajjānīti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā,The benefits are these. He practices in conformity with the dependence, because of the words “The going forth by depending on the root of a tree as an abode” (Vin I 58, 96); it is a requisite recommended by the Blessed One thus “Valueless, easy to get, and blameless” (A II 26);
abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā, senāsanamaccherakammārāmatānaṃ abhāvo,perception of impermanence is aroused through seeing the continual alteration of young leaves; avarice about abodes and love of building work are absent;
devatāhi sahavāsitā, appicchatādīnaṃ anulomavuttitāti.he dwells in the company of deities; he lives in conformity with the principles of fewness of wishes, and so on.
Vaṇṇito buddhaseṭṭhena, nissayoti ca bhāsito; Nivāso pavivittassa, rukkhamūlasamo kuto.The Blessed One praised roots of trees As one of the dependencies (Vin I 58); Can he that loves secludedness Find such another dwelling place?
Āvāsamaccherahare, devatā paripālite; Pavivitte vasanto hi, rukkhamūlamhi subbato.Secluded at the roots of trees And guarded well by deities He lives in true devotedness Nor covets any dwelling place.
Abhirattāni nīlāni, paṇḍūni patitāni ca; Passanto tarupaṇṇāni, niccasaññaṃ panūdati.And when the tender leaves are seen Bright red at first, then turning green, And then to yellow as they fall, He sheds belief once and for all
Tasmā hi buddhadāyajjaṃ, bhāvanābhiratālayaṃ; Vivittaṃ nātimaññeyya, rukkhamūlaṃ vicakkhaṇoti.In permanence. Tree roots have been Bequeathed by him; secluded scene No wise man will disdain at all For contemplating rise and fall.
Ayaṃ rukkhamūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the tree-root-dweller’s practice.
10. Abbhokāsikaṅgakathāx. The Open-Air-Dweller’s Practice
Abbhokāsikaṅgampi ‘‘channañca rukkhamūlañca paṭikkhipāmi,x. The open-air-dweller’s practice is undertaken with one of the following statements: “I refuse a roof and a tree root”
abbhokāsikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the open-air-dweller’s practice.”
Tassa pana abbhokāsikassa dhammassavanāya vā uposathatthāya vā uposathāgāraṃ pavisituṃ vaṭṭati.An open-air dweller is allowed to enter the Uposatha-house for the purpose of hearing the Dhamma or for the purpose of the Uposatha.
Sace paviṭṭhassa devo vassati, deve vassamāne anikkhamitvā vassūparame nikkhamitabbaṃ.If it rains while he is inside, he can go out when the rain is over instead of going out while it is still raining.
Bhojanasālaṃ vā aggisālaṃ vā pavisitvā vattaṃ kātuṃ, bhojanasālāya there bhikkhū bhattena āpucchituṃ,He is allowed to enter the eating hall or the fire room in order to do the duties, or to go under a roof in order to ask elder bhikkhus in the eating hall about a meal,
uddisantena vā uddisāpentena vā channaṃ pavisituṃ, bahi dunnikkhittāni mañcapīṭhādīni anto pavesetuñca vaṭṭati.or when teaching and taking lessons, or to take beds, chairs, etc., inside that have been wrongly left outside.
Sace maggaṃ gacchantena vuḍḍhatarānaṃ parikkhāro gahito hoti, deve vassante maggamajjhe ṭhitaṃ sālaṃ pavisituṃ vaṭṭati.If he is going along a road with a requisite belonging to a senior and it rains, he is allowed to go into a wayside rest house.
Sace na kiñci gahitaṃ hoti, sālāya ṭhassāmīti vegena gantuṃ na vaṭṭati.If he has nothing with him, he is not allowed to hurry in order to get to a rest house;
Pakatigatiyā gantvā paviṭṭhena pana yāva vassūparamā ṭhatvā gantabbanti idamassa vidhānaṃ. Rukkhamūlikassāpi eseva nayo.but he can go at his normal pace and enter it and stay there as long as it rains. These are the directions for it. And the same rule applies to the tree-root dweller too.
Pabhedato pana ayampi tividho hoti.This has three grades too.
Tattha ukkaṭṭhassa rukkhaṃ vā pabbataṃ vā gehaṃ vā upanissāya vasituṃ na vaṭṭati.Herein, one who is strict is not allowed to live near a tree or a rock or a house.
Abbhokāseyeva cīvarakuṭiṃ katvā vasitabbaṃ.He should make a robe-tent right out in the open and live in that.
Majjhimassa rukkhapabbatagehāni upanissāya anto appavisitvā vasituṃ vaṭṭati.The medium one is allowed to live near a tree or a rock or a house so long as he is not covered by them.
Mudukassa acchannamariyādaṃ pabbhārampi sākhāmaṇḍapopi pīṭhapaṭopi khettarakkhakādīhi chaḍḍitā tatraṭṭhakakuṭikāpi vaṭṭatīti.The mild one is allowed these: a rock overhang without a drip-ledge cut in it, a hut of branches, cloth stiffened with paste, and a tent treated as a fixture, that has been left by field watchers, and so on.15. Reading acchinna-mariyādaṃ with Vism-mhṭ, which says: “’Without a drip-ledge cut (acchinna-mariyādaṃ)’ means without a drip-ledge (mariyāda) made above, which might come under the heading of a drip-ledge (mariyāda-saṅkhepena) made to prevent rain water from coming in. But if the rain water comes under the overhang (pabbhāra) and is allowed to go in under it, then this comes under the heading of the open air (abbhokāsika-saṅkhepa)” (Vism-mhṭ 84). This seems to refer to the widespread habit in ancient Sri Lanka of cutting a drip-ledge on overhanging rocks used for bhikkhus’ dwellings so that the rain that falls on top of the rock drips down in front of the space under the overhang instead of trickling down under the rock and wetting the back and floor. Pabbhāra in this context is “over hang” rather than “slope.”
Imesaṃ pana tiṇṇampi vāsatthāya channaṃ vā rukkhamūlaṃ vā paviṭṭhakkhaṇe dhutaṅgaṃ bhijjati.The moment any one of these three goes under a roof or to a tree root to dwell there, his ascetic practice is broken.
Jānitvā tattha aruṇaṃ uṭṭhāpitamatteti aṅguttarabhāṇakā. Ayamettha bhedo.The reciters of the Aṅguttara say that it is broken as soon as he knowingly meets the dawn there. This is the breach in this case.
Ayaṃ panānisaṃso, āvāsapalibodhupacchedo, thinamiddhapanūdanaṃ,The benefits are these: the impediment of dwellings is severed; stiffness and torpor are expelled;
‘‘migā viya asaṅgacārino, aniketā viharanti bhikkhavo’’ti (saṃ. ni. 1.224) pasaṃsāya anurūpatā, nissaṅgatā, cātuddisatā, appicchatādīnaṃ anulomavuttitāti.his conduct deserves the praise “Like deer the bhikkhus live unattached and homeless” (S I 199); he is detached; he is free to go in any direction; he lives in conformity with the principles of fewness of wishes, and so on.
Anagāriyabhāvassa, anurūpe adullabhe; Tārāmaṇivitānamhi, candadīpappabhāsite.The open air provides a life That aids the homeless bhikkhu’s strife, Easy to get, and leaves his mind Alert as a deer, so he shall find
Abbhokāse vasaṃ bhikkhu, migabhūtena cetasā; Thinamiddhaṃ vinodetvā, bhāvanārāmataṃ sito.Stiffness and torpor brought to halt. Under the star-bejewelled vault The moon and sun furnish his light, And concentration his delight.
Pavivekarasassādaṃ, nacirasseva vindati; Yasmā tasmā hi sappañño, abbhokāsarato siyāti.The joy seclusion’s savour gives He shall discover soon who lives In open air; and that is why The wise prefer the open sky.
Ayaṃ abbhokāsikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the open-air-dweller’s practice.
11. Sosānikaṅgakathāxi. The Charnel-Ground-Dweller’s Practice
Sosānikaṅgampi ‘‘na susānaṃ paṭikkhipāmi,xi. The charnel-ground-dweller’s practice is undertaken with one of the following statements: “I refuse what is not a charnel ground”
sosānikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the charnel-ground-dweller’s practice.”
Tena pana sosānikena yaṃ manussā gāmaṃ nivesantā ‘‘idaṃ susāna’’nti vavatthapenti, na tattha vasitabbaṃ.Now, the charnel-ground dweller should not live in some place just because the people who built the village have called it “the charnel ground”
Na hi matasarīre ajjhāpite taṃ susānaṃ nāma hoti,for it is not a charnel ground unless a dead body has been burnt on it.
jhāpitakālato pana paṭṭhāya sacepi dvādasavassāni chaḍḍitaṃ, taṃ susānameva.But as soon as one has been burnt on it, it becomes a charnel ground. And even if it has been neglected for a dozen years, it is so still.
Tasmiṃ pana vasantena caṅkamamaṇḍapādīni kāretvā mañcapīṭhaṃ paññapetvā pānīyaparibhojanīyaṃ upaṭṭhāpetvā dhammaṃ vācentena na vasitabbaṃ.One who dwells there should not be the sort of person who gets walks, pavilions, etc., built, has beds and chairs set out and drinking and washing water kept ready, and preaches Dhamma;
Garukaṃ hi idaṃ dhutaṅgaṃ, tasmā uppannaparissayavighātatthāya saṅghattheraṃ vā rājayuttakaṃ vā jānāpetvā appamattena vasitabbaṃ.for this ascetic practice is a momentous thing. Whoever goes to live there should be diligent. And he should first inform the senior elder of the Order or the king’s local representative in order to prevent trouble.
Caṅkamantena addhakkhikena āḷāhanaṃ olokentena caṅkamitabbaṃ.When he walks up and down, he should do so looking at the pyre with half an eye.
Susānaṃ gacchantenāpi mahāpathā ukkamma uppathamaggena gantabbaṃ. Divāyeva ārammaṇaṃ vavatthapetabbaṃ.On his way to the charnel ground he should avoid the main roads and take a by-path. He should define all the objects there while it is day,
Evañhissa taṃ rattiṃ bhayānakaṃ na bhavissati, amanussā rattiṃ viravitvā viravitvā āhiṇḍantāpi na kenaci paharitabbā.so that they will not assume frightening shapes for him at night. Even if non-human beings wander about screeching, he must not hit them with anything.
Ekadivasampi susānaṃ agantuṃ na vaṭṭati.It is not allowed to miss going to the charnel ground even for a single day.
Majjhimayāmaṃ susāne khepetvā pacchimayāme paṭikkamituṃ vaṭṭatīti aṅguttarabhāṇakā.The reciters of the Aṅguttara say that after spending the middle watch in the charnel ground he is allowed to leave in the last watch.
Amanussānaṃ piyaṃ tilapiṭṭhamāsabhattamacchamaṃsakhīratelaguḷādikhajjabhojjaṃ na sevitabbaṃ.He should not take such foods as sesame flour, pease pudding, fish, meat, milk, oil, sugar, etc., which are liked by non-human beings.16. “He should not go into families’ houses because he smells of the dead and is followed by pisāca goblins” (Vism-mhṭ 84).
Kulagehaṃ na pavisitabbanti idamassa vidhānaṃ.He should not enter the homes of families. These are the directions for it.
Pabhedato pana ayampi tividho hoti.This has three grades too.
Tattha ukkaṭṭhena yattha dhuvaḍāhadhuvakuṇapadhuvarodanāni atthi, tattheva vasitabbaṃ.Herein, one who is strict should live where there are always burnings and corpses and mourning.
Majjhimassa tīsu ekasmimpi sati vaṭṭati. Mudukassa vuttanayena susānalakkhaṇaṃ pattamatte vaṭṭati.The medium one is allowed to live where there is one of these three. The mild one is allowed to live in a place that possesses the bare characteristics of a charnel ground already stated.
Imesaṃ pana tiṇṇampi na susānamhi vāsaṃ kappanena dhutaṅgaṃ bhijjati.When any one of these three makes his abode in some place not a charnel ground, his ascetic practice is broken.
Susānaṃ agatadivaseti aṅguttarabhāṇakā. Ayamettha bhedo.It is on the day on which he does not go to the charnel ground, the Aṅguttara reciters say. This is the breach in this case.
Ayaṃ panānisaṃso maraṇassatipaṭilābho, appamādavihāritā, asubhanimittādhigamo, kāmarāgavinodanaṃ,The benefits are these. He acquires mindfulness of death; he lives diligently; the sign of foulness is available (see Ch. VI); greed for sense desires is removed;
abhiṇhaṃ kāyasabhāvadassanaṃ, saṃvegabahulatā ārogyamadādippahānaṃ, bhayabheravasahanatā, amanussānaṃ garubhāvanīyatā, appicchatādīnaṃ anulomavuttitāti.he constantly sees the body’s true nature; he has a great sense of urgency; he abandons vanity of health, etc.; he vanquishes fear and dread (MN 4); non-human beings respect and honour him; he lives in conformity with the principles of fewness of wishes, and so on.
Sosānikañhi maraṇānusatippabhāvā, Niddāgatampi na phusanti pamādadosā; Sampassato ca kuṇapāni bahūni tassa, Kāmānubhāvavasagampi na hoti cittaṃ.Even in sleep the dweller in a charnel ground shows naught Of negligence, for death is ever present to his thought; He may be sure there is no lust after sense pleasure preys Upon his mind, with many corpses present to his gaze.
Saṃvegameti vipulaṃ na madaṃ upeti, Sammā atho ghaṭati nibbutimesamāno; Sosānikaṅgamitinekaguṇāvahattā, Nibbānaninnahadayena nisevitabbanti.Rightly he strives because he gains a sense of urgency, While in his search for final peace he curbs all vanity. Let him that feels a leaning to Nibbāna in his heart Embrace this practice for it has rare virtues to impart.
Ayaṃ sosānikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the charnel-ground dweller’s practice.
12. Yathāsanthatikaṅgakathāxii. The Any-Bed-User’s Practice
Yathāsanthatikaṅgampi ‘‘senāsanaloluppaṃ paṭikkhipāmi,xii. The any-bed-user’s practice is undertaken with one of the following statements: “I refuse greed for resting places”
yathāsanthatikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the any-bed-user’s practice.”
Tena pana yathāsanthatikena yadassa senāsanaṃ ‘‘idaṃ tuyhaṃ pāpuṇātī’’ti gāhitaṃ hoti,The any-bed user should be content with whatever resting place he gets thus: “This falls to your lot.”
teneva tuṭṭhabbaṃ, na añño uṭṭhāpetabbo.He must not make anyone else shift from his bed.
Idamassa vidhānaṃ.These are the directions.
Pabhedato pana ayampi tividho hoti.This has three grades too.
Tattha ukkaṭṭho attano pattasenāsanaṃ dūreti vā accāsanneti vā amanussadīghajātikādīhi upaddutanti vā uṇhanti vā sītalanti vā pucchituṃ na labhati.Herein, one who is strict is not allowed to ask about the resting place that has fallen to his lot: “Is it far?” or “Is it too near?” or “Is it infested by non-human beings, snakes, and so on?” or “Is it hot?” or “Is it cold?”.
Majjhimo pucchituṃ labhati. Gantvā pana oloketuṃ na labhati.The medium one is allowed to ask, but not to go and inspect it.
Muduko gantvā oloketvā sacassa taṃ na ruccati, aññaṃ gahetuṃ labhati.The mild one is allowed to inspect it and, if he does not like it, to choose another.
Imesaṃ pana tiṇṇampi senāsanaloluppe uppannamatte dhutaṅgaṃ bhijjatīti ayamettha bhedo.As soon as greed for resting places arises in any one of these three, his ascetic practice is broken. This is the breach in this instance.
Ayaṃ panānisaṃso, ‘‘yaṃ laddhaṃ tena tuṭṭhabba’’nti (jā. 1.1.136; pāci. 793) vuttovādakaraṇaṃ, sabrahmacārīnaṃ hitesitā,The benefits are these. The advice “He should be content with what he gets” (J-a I 476; Vin IV 259) is carried out; he regards the welfare of his fellows in the life of purity;
hīnapaṇītavikappapariccāgo, anurodhavirodhappahānaṃ, atricchatāya dvārapidahanaṃ, appicchatādīnaṃ anulomavuttitāti.he gives up caring about inferiority and superiority; approval and disapproval are abandoned; the door is closed against excessive wishes; he lives in conformity with the principles of fewness of wishes, and so on.
Yaṃ laddhaṃ tena santuṭṭho, yathāsanthatiko yati; Nibbikappo sukhaṃ seti, tiṇasantharakesupi.One vowed to any bed will be Content with what he gets, and he Can sleep in bliss without dismay On nothing but a spread of hay.
Na so rajjati seṭṭhamhi, hīnaṃ laddhā na kuppati; Sabrahmacārinavake, hitena anukampati.He is not eager for the best, No lowly couch does he detest, He aids his young companions too That to the monk’s good life are new.
Tasmā ariyasatāciṇṇaṃ, munipuṅgavavaṇṇitaṃ; Anuyuñjetha medhāvī, yathāsanthatarāmatanti.So for a wise man to delight In any kind of bed is right; A Noble One this custom loves As one the sages’ Lord approves.
Ayaṃ yathāsanthatikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the any-bed-user’s practice.
13. Nesajjikaṅgakathāxiii. The Sitter’s Practice
Nesajjikaṅgampi ‘‘seyyaṃ paṭikkhipāmi,xiii. The sitter’s practice is undertaken with one of the following statements: “I refuse lying down”
nesajjikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.or “I undertake the sitter’s practice.”
Tena pana nesajjikena rattiyā tīsu yāmesu ekaṃ yāmaṃ uṭṭhāya caṅkamitabbaṃ. Iriyāpathesu hi nipajjitumeva na vaṭṭati.The sitter can get up in any one of three watches of the night and walk up and down: for lying down is the only posture not allowed.
Idamassa vidhānaṃ.These are the directions.
Pabhedato pana ayampi tividho hoti.This has three grades too.
Tattha ukkaṭṭhassa neva apassenaṃ, na dussapallatthikā, na āyogapaṭṭo vaṭṭati.Herein, one who is strict is not allowed a back-rest or cloth band or binding-strap to prevent falling while asleep.17. Āyogapatta—“a binding-strap”: this is probably the meaning. But cf. Vin II 135 and Vin-a 891.
Majjhimassa imesu tīsu yaṃkiñci vaṭṭati.The medium one is allowed any one of these three.
Mudukassa apassenampi dussapallatthikāpi āyogapaṭṭopi bibbohanampi pañcaṅgopi sattaṅgopi vaṭṭati.The mild one is allowed a back-rest, a cloth band, a binding-strap, a cushion, a “five-limb” and a “seven-limb.”
Pañcaṅgo pana piṭṭhiapassayena saddhiṃ kato.A “five-limb” is a chair made with four legs and a support for the back.
Sattaṅgo nāma piṭṭhiapassayena ca ubhatopassesu apassayehi ca saddhiṃ kato.A “seven-limb” is one made with four legs, a support for the back and an arm support on each side.
Taṃ kira miḷābhayattherassa akaṃsu. Thero anāgāmī hutvā parinibbāyi.They made that, it seems, for the Elder Pīṭhābhaya (Abhaya of the Chair). The elder became a non-returner, and then attained Nibbāna.
Imesaṃ pana tiṇṇampi seyyaṃ kappitamatte dhutaṅgaṃ bhijjati. Ayamettha bhedo.As soon as any one of these three lies down, his ascetic practice is broken. This is the breach in this instance.
Ayaṃ panānisaṃso, ‘‘seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī’’ti (dī. ni. 3.320; ma. ni. 1.186) vuttassa cetaso vinibandhassa upacchedanaṃ,The benefits are these. The mental shackle described thus, “He dwells indulging in the pleasure of lying prone, the pleasure of lolling, the pleasure of torpor” (M I 102), is severed;
sabbakammaṭṭhānānuyogasappāyatā, pāsādikairiyāpathatā, vīriyārambhānukūlatā, sammāpaṭipattiyā anubrūhananti.his state is suitable for devotion to any meditation subject; his deportment inspires confidence; his state favours the application of energy; he develops the right practice.
Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ; Nisīdanto vikampeti, mārassa hadayaṃ yati.The adept that can place crosswise His feet to rest upon his thighs And sit with back erect shall make Foul Māra’s evil heart to quake.
Seyyasukhaṃ middhasukhaṃ, hitvā āraddhavīriyo; Nisajjābhirato bhikkhu, sobhayanto tapovanaṃ.No more in supine joys to plump And wallow in lethargic dump; Who sits for rest and finds it good Shines forth in the Ascetics’ Wood.
Nirāmisaṃ pītisukhaṃ, yasmā samadhigacchati; Tasmā samanuyuñjeyya, dhīro nesajjikaṃ vatanti.The happiness and bliss it brings Has naught to do with worldly things; So must the sitter’s vow befit The manners of a man of wit.
Ayaṃ nesajjikaṅge samādāna vidhānappabheda bhedānisaṃsavaṇṇanā.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the sitter’s practice.
DhutaṅgapakiṇṇakakathāMiscellaneous Discussion of the Ascetic Practices
Idāni – Kusalattikato ceva, dhutādīnaṃ vibhāgato; Samāsabyāsato cāpi, viññātabbo vinicchayoti. – Imissā gāthāya vasena vaṇṇanā hoti.Now, there is the commentary according to the stanza: (4) As to the profitable triad, (5) “Ascetic” and so on distinguished, (6) As to groups, and also (7) singly, The exposition should be known (see §3).
Tattha kusalattikatoti sabbāneva hi dhutaṅgāni sekkhaputhujjanakhīṇāsavānaṃ vasena siyā kusalāni,4. Herein, as to the profitable triad: (Dhs, p.1) all the ascetic practices, that is to say, those of trainers, ordinary men, and men whose cankers have been destroyed, may be either profitable
siyā abyākatāni, natthi dhutaṅgaṃ akusalanti.or in the Arahant’s case indeterminate. No ascetic practice is unprofitable.
Yo pana vadeyya ‘‘pāpiccho icchāpakato āraññiko hotīti ādivacanato (a. ni. 5.181; pari. 325) akusalampi dhutaṅga’’nti.But if someone should say: There is also an unprofitable ascetic practice because of the words “One of evil wishes, a prey to wishes, becomes a forest dweller” (A III 219), etc.,
So vattabbo – na mayaṃ ‘‘akusalacittena araññe na vasatī’’ti vadāma.he should be told: We have not said that he does not live in the forest with unprofitable consciousness.
Yassa hi araññe nivāso, so āraññiko. So ca pāpiccho vā bhaveyya appiccho vā.Whoever has his dwelling in the forest is a forest dweller; and he may be one of evil wishes or of few wishes.
Imāni pana tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgametesanti dhutaṅgāni.But, as it was said above (§11), they “are the practices (aṅga) of a bhikkhu who is ascetic (dhuta) because he has shaken off (dhuta) defilement by undertaking one or other of them. Or the knowledge that has got the name “ascetic” (dhuta) because it shakes off (dhunana) defilement is a practice (aṅga) belonging to these, thus they are “ascetic practices” (dhutaṅga).
Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgānīti vuttaṃ.Or alternatively, they are ascetic (dhuta) because they shake off (niddhunana) opposition, and they are practices (aṅga) because they are a way (paṭipatti).”
Na ca akusalena koci dhuto nāma hoti, yassetāni aṅgāni bhaveyyuṃ, na ca akusalaṃ kiñci dhunāti, yesaṃ taṃ aṅgantikatvā dhutaṅgānīti vucceyyuṃ.Now, no one called “ascetic” on account of what is unprofitable could have these as his practices; nor does what is unprofitable shake off anything so that those things to which it belonged as a practice could be called “ascetic practices.”
Nāpi akusalaṃ cīvaraloluppādīni ceva niddhunāti paṭipattiyā ca aṅgaṃ hoti.And what is unprofitable does not both shake off cupidity for robes, etc., and become the practice of the way.
Tasmā suvuttamidaṃ ‘‘natthi akusalaṃ dhutaṅga’’nti.Consequently it was rightly said that no ascetic practice is unprofitable.
‘‘Yesampi kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi.And those who hold that an ascetic practice is outside the profitable triad have no ascetic practice as regards meaning.18. For the triads of the Abhidhamma Mātikā (Abhidhamma Schedule) see Ch. XIII, n.20. “’Those who hold’: a reference to the inhabitants of the Abhayagiri Monastery at Anurādhapura. For they say that ascetic practice is a concept consisting in a name (nāma-paññatti). That being so, they could have no meaning of shaking off defilements, or possibility of being undertaken, because in the ultimate sense they would be non-existent concepts having no existence” (Vism-mhṭ 87). Cf. IV.29.
Asantaṃ kassa dhunanato dhutaṅgaṃ nāma bhavissati.Owing to the shaking off of what is non-existent could it be called an ascetic practice?
Dhutaguṇe samādāya vattatīti vacanavirodhopi ca nesaṃ āpajjati,Also there are the words “Proceeded to undertake the ascetic qualities” (Vin III 15), and it follows that those words are contradicted.19. Āpajjati (and its noun āpatti) is the normal word used for undesirable consequences that follow on some unsound logical proposition. See XVI.68f. This meaning is not in PED.
tasmā taṃ na gahetabba’’nti ayaṃ tāva kusalattikato vaṇṇanā.So that should not be accepted. This, in the first place, is the commentary on the profitable triad.
Dhutādīnaṃvibhāgatoti dhuto veditabbo. Dhutavādo veditabbo. Dhutadhammā veditabbā. Dhutaṅgāni veditabbāni. Kassa dhutaṅgasevanā sappāyāti veditabbaṃ.5. As to “ascetic and so on distinguished,” the following things should be understood, that is to say, ascetic, a preacher of asceticism, ascetic states, ascetic practices, and for whom the cultivation of ascetic practices is suitable.
Tattha dhutoti dhutakileso vā puggalo kilesadhunano vā dhammo.Herein, ascetic means either a person whose defilements are shaken off, or a state that entails shaking off defilements.
Dhutavādoti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo,A preacher of asceticism: one is ascetic but not a preacher of asceticism, another is not ascetic but a preacher of asceticism,
atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca.another is neither ascetic nor a preacher of asceticism, and another is both ascetic and a preacher of asceticism.
Tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati, nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo.Herein, one who has shaken off his defilements with an ascetic practice but does not advise and instruct another in an ascetic practice, like the Elder Bakkula, is “ascetic but not a preacher of asceticism,”
Yathāha, ‘‘tayidaṃ āyasmā bākulo dhuto na dhutavādo’’ti.according as it is said: “Now, the venerable Bakkula was ascetic but not a preacher of asceticism.”
Yo pana na dhutaṅgena attano kilese dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo.One who has not shaken off his own defilements but only advises and instructs another in an ascetic practice, like the Elder Upananda, is “not ascetic but a preacher of asceticism,”
Yathāha, ‘‘tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo’’ti.according as it is said: “Now, the venerable Upananda son of the Sakyans was not ascetic but a preacher of asceticism.”
Yo ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo.One who has failed in both, like Lāḷudāyin, is “neither ascetic nor a preacher of asceticism,”
Yathāha, ‘‘tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo’’ti.according as it is said: “Now, the venerable Lāḷudāyin was neither ascetic nor a preacher of asceticism.”
Yo pana ubhayasampanno dhammasenāpati viya, ayaṃ dhuto ceva dhutavādo ca.One who has succeeded in both, like the General of the Dhamma, is “both ascetic and a preacher of asceticism,”
Yathāha, ‘‘tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti.according as it is said: “Now, the venerable Sāriputta was ascetic and a preacher of asceticism.”
Dhutadhammā veditabbāti appicchatā, santuṭṭhitā, sallekhatā, pavivekatā, idamatthitātiAscetic states: the five states that go with the volition of an ascetic practice, that is to say, fewness of wishes, contentment, effacement, seclusion, and that specific quality20. Idamatthitā—“that specific quality”: “Owing to these profitable states it exists, (thus it is ‘specific by those’; imehi kusaladhammehi atthi = idam-atthi). The knowledge by means of which one who has gone forth should be established in the refuse-rag-wearer’s practice, etc., and by means of which, on being so instructed one undertakes and persists in the ascetic qualities—that knowledge is idamatthitā” (Vism-mhṭ 88).
ime dhutaṅgacetanāya parivārakā pañca dhammā ‘‘appicchataṃyeva nissāyā’’tiādivacanato (a. ni. 5.181; pari. 325) dhutadhammā nāma.are called “ascetic states’ because of the words “Depending on fewness of wishes” (A III 219), and so on.
Tattha appicchatā ca santuṭṭhitā ca alobho.Herein, fewness of wishes and contentment are non-greed.
Sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ca amohe ca. Idamatthitā ñāṇameva.Effacement and seclusion belong to the two states, non-greed and non-delusion. That specific quality is knowledge.
Tattha ca alobhena paṭikkhepavatthūsu lobhaṃ,Herein, by means of non-greed a man shakes off greed for things that are forbidden.
amohena tesveva ādīnavapaṭicchādakaṃ mohaṃ dhunāti.By means of non-delusion he shakes off the delusion that hides the dangers in those same things.
Alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhānuyogaṃ,And by means of non-greed he shakes off indulgence in pleasure due to sense desires that occurs under the heading of using what is allowed.
amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti. Tasmā ime dhammā dhutadhammāti veditabbā.And by means of non-delusion he shakes off indulgence in self-mortification that occurs under the heading of excessive effacement in the ascetic practices. That is why these states should be understood as “ascetic states.”
Dhutaṅgāni veditabbānīti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti.Ascetic practices: these should be understood as the thirteen, that is to say, the refuse-rag-wearer’s practice … the sitter’s practice,
Tāni atthato lakkhaṇādīhi ca vuttāneva.which have already been described as to meaning and as to characteristic, and so forth.
Kassa dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca.For whom the cultivation of ascetic practices is suitable: they are suitable for one of greedy temperament and for one of deluded temperament.21. See XXI.117.
Kasmā? Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca.Why? Because the cultivation of ascetic practices is both a difficult progress and an abiding in effacement;
Dukkhāpaṭipadañca nissāya rāgo vūpasammati. Sallekhaṃ nissāya appamattassa moho pahīyati.and greed subsides with the difficult progress, while delusion is got rid of in those diligent by effacement.
Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā.Or the cultivation of the forest-dweller’s practice and the tree-root-dweller’s practice here are suitable for one of hating temperament;
Tattha hissa asaṅghaṭṭiyamānassa viharato dosopi vūpasammatīti ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā.for hate too subsides in one who dwells there without coming into conflict. This is the commentary “as to ‘ascetic’ and so on distinguished.”
Samāsabyāsatoti imāni pana dhutaṅgāni samāsato tīṇi sīsaṅgāni,6. and 7. As to groups and also singly. Now, 6. as to groups: these ascetic practices are in fact only eight, that is to say, three principal
pañca asambhinnaṅgānīti aṭṭheva honti.and five individual practices.
Tattha sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ,Herein, the three, namely, the house-to-house-seeker’s practice, the one-sessioner’s practice,
abbhokāsikaṅganti imāni tīṇi sīsaṅgāni.and the open-air-dweller’s practice, are principal practices.
Sapadānacārikaṅgañhi rakkhanto piṇḍapātikaṅgampi rakkhissati.For one who keeps the house-to-house-seeker’s practice will keep the alms-food-eater’s practice;
Ekāsanikaṅgañca rakkhato pattapiṇḍikaṅgakhalupacchābhattikaṅgānipi surakkhanīyāni bhavissanti.and the bowl-food-eater’s practice and the later-food-refuser’s practice will be well kept by one who keeps the one-sessioner’s practice.
Abbhokāsikaṅgaṃ rakkhantassa kiṃ atthi rukkhamūlikaṅgayathāsanthatikaṅgesu rakkhitabbaṃ nāma.And what need has one who keeps the open-air-dweller’s practice to keep the tree-root-dweller’s practice or the any-bed-user’s practice?
Iti imāni tīṇi sīsaṅgāni,So there are these three principal practices that,
āraññikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, nesajjikaṅgaṃ, sosānikaṅganti imāni pañca asambhinnaṅgāni cāti aṭṭheva honti.together with the five individual practices, that is to say, the forest-dweller’s practice, the refuse-rag-wearer’s practice, the triple-robe-wearer’s practice, the sitter’s practice, and the charnel-ground-dweller’s practice, come to eight only.
Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti.Again they come to four, that is to say, two connected with robes, five connected with alms food, five connected with the resting place, and one connected with energy.
Tattha nesajjikaṅgaṃ vīriyapaṭisaṃyuttaṃ. Itarāni pākaṭāneva.Herein, it is the sitter’s practice that is connected with energy; the rest are obvious.
Puna sabbāneva nissayavasena dve honti paccayanissitāni dvādasa, vīriyanissitaṃ ekanti.Again they all amount to two only, since twelve are dependent on requisites and one on energy.
Sevitabbāsevitabbavasenapi dveyeva honti.Also they are two according to what is and what is not to be cultivated.
Yassa hi dhutaṅgaṃ sevantassa kammaṭṭhānaṃ vaḍḍhati, tena sevitabbāni. Yassa sevato hāyati, tena na sevitabbāni.For when one cultivating an ascetic practice finds that his meditation subject improves, he should cultivate it; but when he is cultivating one and finds that his meditation subject deteriorates, he should not cultivate it.
Yassa pana sevatopi asevatopi vaḍḍhateva, na hāyati,But when he finds that, whether he cultivates one or not, his meditation subject only improves and does not deteriorate,
tenāpi pacchimaṃ janataṃ anukampantena sevitabbāni. Yassāpi sevatopi asevatopi na vaḍḍhati, tenāpi sevitabbāniyeva āyatiṃ vāsanatthāyāti.he should cultivate them out of compassion for later generations. And when he finds that, whether he cultivates them or not, his meditation subject does not improve, he should still cultivate them for the sake of acquiring the habit for the future. So they are of two kinds as what is and what is not to be cultivated.
Evaṃ sevitabbāsevitabbavasena duvidhānipi sabbāneva cetanāvasena ekavidhāni honti.And all are of one kind as volition.
Ekameva hi dhutaṅgaṃ samādānacetanāti. Aṭṭhakathāyampi vuttaṃ ‘‘yā cetanā, taṃ dhutaṅganti vadantī’’ti.For there is only one ascetic practice, namely, that consisting in the volition of undertaking. Also it is said in the Commentary: “It is the volition that is the ascetic practice, they say.”
Byāsato pana bhikkhūnaṃ terasa, bhikkhunīnaṃ aṭṭha,7. Singly: with thirteen for bhikkhus, eight for bhikkhunīs,
sāmaṇerānaṃ dvādasa, sikkhamānasāmaṇerīnaṃ satta, upāsakaupāsikānaṃ dveti dvācattālīsa honti.twelve for novices, seven for female probationers and female novices, and two for male and female lay followers, there are thus forty-two.
Sace pana abbhokāse āraññikaṅgasampannaṃ susānaṃ hoti,If there is a charnel ground in the open that complies with the forest-dweller’s practice,
ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti.one bhikkhu is able to put all the ascetic practices into effect simultaneously.
Bhikkhunīnaṃ pana āraññikaṅgaṃ khalupacchābhattikaṅgañca dvepi sikkhāpadeneva paṭikkhittāni,But the two, namely, the forest-dweller’s practice and the later-food-refuser’s practice, are forbidden to bhikkhunīs by training precept.
abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, sosānikaṅganti imāni tīṇi dupparihārāni.And it is hard for them to observe the three, namely, the open-air-dweller’s practice, the tree-root-dweller’s practice, and the charnel-ground-dweller’s practice,
Bhikkhuniyā hi dutiyikaṃ vinā vasituṃ na vaṭṭati.because a bhikkhunī is not allowed to live without a companion,
Evarūpe ca ṭhāne samānacchandā dutiyikā dullabhā. Sacepi labheyya saṃsaṭṭhavihārato na mucceyya. Evaṃ sati yassatthāya dhutaṅgaṃ seveyya, svevassā attho na sampajjeyya.and it is hard to find a female companion with like desire for such a place, and even if available, she would not escape having to live in company. This being so, the purpose of cultivating the ascetic practice would scarcely be served.
Evaṃ paribhuñjituṃ asakkuṇeyyatāya pañca hāpetvā bhikkhunīnaṃ aṭṭheva hontīti veditabbāni.It is because they are reduced by five owing to this inability to make use of certain of them that they are to be understood as eight only for bhikkhunīs.
Yathāvuttesu pana ṭhapetvā tecīvarikaṅgaṃ sesāni dvādasa sāmaṇerānaṃ,Except for the triple-robe-wearer’s practice all the other twelve as stated should be understood to be for novices,
satta sikkhamānasāmaṇerīnaṃ veditabbāni.and all the other seven for female probationers and female novices.
Upāsakaupāsikānaṃ pana ekāsanikaṅgaṃ, pattapiṇḍikaṅgantiThe two, namely, the one-sessioner’s practice and the bowl-food-eater’s practice,
imāni dve patirūpāni ceva sakkā ca paribhuñjitunti dve dhutaṅgānīti evaṃ byāsato dvecattālīsa hontīti ayaṃ samāsabyāsato vaṇṇanā.are proper for male and female lay followers to employ. In this way there are two ascetic practices. This is the commentary “as to groups and also singly.”
Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti,And this is the end of the treatise on the ascetic practices to be undertaken for the purpose of perfecting those special qualities of fewness of wishes, contentment, etc., by means of which there comes about the cleansing of virtue as described in the Path of Purification,
tesaṃ sampādanatthaṃ samādātabbadhutaṅgakathā bhāsitā hoti.which is shown under the three headings of virtue, concentration, and understanding, contained in the stanza, “When a wise man, established well in virtue” (I.1).
Iti sādhujanapāmojjatthāya kate visuddhimagge Dhutaṅganiddeso nāma dutiyo paricchedo.The second chapter called “The Description of the Ascetic Practices” in the Path of Purification composed for the purpose of gladdening good people.