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2. Dhutaṅganiddeso[The 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[^1] 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).
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).
Piṇḍāya vā patituṃ vatametassāti piṇḍapātī, patitunti carituṃ, piṇḍapātī eva piṇḍapātiko. Piṇḍapātikassa aṅgaṃ piṇḍapātikaṅgaṃ.Or his vow is to gather (patituṃ)[^2] 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]
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[^4] “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.
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,
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,[^5] 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[^6] (M-a II 140).
Ayaṃ tāva sādhāraṇakathā.This, firstly, is what applies to all [the practices].