From: ,
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 quality[^20]
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.
Kasmā? Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca.Why? Because the cultivation of ascetic practices is both a difficult progress[^21] 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.