[N3]
The explanation of ascetic practices [dhuta"ngas] should be known
through the meaning [of words], through the characteristics etc.,
through the undertaking / resolution, the method / practice, kind /
type, breach / break, benefits of the specific dhuta"ngas; through the
three kusalas [kusalattikato], through the analysis of terminology such
as 'dhuta' [shaking off] in brief and in detail.
{P23}
[N4]
Explanation through meaning
First of all, the explanation through meaning:
Whatever cloth is like a dust pile, in places such as alleys{
12} and cemeteries, and garbage
piles;
because of the
meaning higher{
13} since it is
on top of
the dust
pile which is why it is called pa.msukuula{
14}.
In
addition, the cloth is called 'pa.msukuula' because it turned into
something disgusting, meaning cloth that people hate like dust. To wear
'pa.msukuula' cloth in the sense explained is called 'pa.msukuula'. The
person is called pa.msukulika' because of his habit of wearing
'pa.msukuula'. The principal of one who is pamsukulika is called
'pa.msukuulika"nga'. The cause is called the principal element [a"nga].
Therefore 'a"nga' is the name of the undertaking, which cause of the
state of 'pamsukulika'. In the same manner, the teciivarika [one who
wears the three ciivaras] is so called because he habitually /
ordinarily wears the three ciivaras: sa"nghaa.ti [outer robe]
-uttaraasa"nga [upper robe] -antaravaasakasa [inner robe]. The
principal element of the teciivarika is called teciivarika"nga.
[N5]
The dropping of lumps of food [aamisa] is called pi.n.dapaata; in
addition, the dropping of of lumps of alms offered by others is also
called pi.n.dapaata: the definition is 'the dropping of lumps of alms
food offered by others into the alms bowl'. The person who goes to the
families seeking alms food [pi.n.dapaata] is called pi.n.dapaatika. In
addition, to gather fallen lumps of food is the habitual behavior,
therefore he is called 'pi.n.dapaati'. To gather means to go about. The
'pi.n.dapaati' is called pi.n.dapaatika. The principal element of the
pi.n.dapaatika is called pi.n.dapaatika"nga.
[N6]
Exceptions are called daana, sequence / continuity is called apadaana,
defined as unbroken; to go about without exception [in other words not
skipping around from one street to the other, from this side of town to
another, and not choosing the houses from which to receive alms but
instead stopping at each house along the path without discrimination
wherever people offer alms] is called sapadaana; meaning to go about
without exception, to the houses respectively. Those who habitually go
to the houses respectively / without exception is called
sapadaanacaarii. The sapadaanacaarii is a sapadaanacaarika. The
principle element of sapadaacaarika is called sapadaanacaarika"nga.
[N7]
The ekaasanika [one who eats at one sitting] is so called because he
habitually / ordinarily eats at one sitting: The principal element of
the ekaasanika is called ekaasanika"nga. Alms food within a single
bowl, not accepting any second vessel, is called pattapi.n.da. Now the
meaning of pattapi.n.da is to take only alms food uniquely from within
one bowl. The pattapi.n.dika [one who eats only the alms food in his
bowl] is so called because he habitually / ordinarily eats only the
alms food in his bowl. The principal element of the pattapi.n.dika is
called pattapi.n.dika"nga.
[N8]
Khalu is a negative prefix. Alms food received after the bhikkhu had
started the meal is called pacchaabhatta. To eat pacchaabhatta is also
called pacchaabhatta because of the act which accords to the meaning of
pacchaabhatta. The bhikkhu who habitually / ordinarily partakes of
pacchaabhatta is called pacchaabhattattika. One who does not habitually
/ ordinarily partakes of pacchaabhatta is called khalupacchaabhattika.
The word pacchaabhatta is the name of the act of eating additional /
extra food [atirittabhojana] which is depends on the ascetic
undertakings. However, according to the commentary, there is a bird
called khalu, which, having taken a fruit in its beak, and the fruit
happens to drop, would not eat any other. One who also does this is
called khalupacchaabhattika [one who, like the khalu bird, habitually /
ordinarily does not take any pacchaabhatta]. The principal element of
the khalupacchaabhattika is called khalupacchaabhattika"nga{
15}.
[N9]
To live in the forest is called aara~n~na. The aara~n~nika is so called
because he habitually / ordinarily lives in the forest: The principal
element of the aara~n~nika is called aara~n~nika"nga. To live at the
foot of the tree is called rukkhamuulika. The rukkhamuulika is so
called because he habitually / ordinarily lives at the foot of the
tree: The principal element of the rukkhamuulika is called
rukkhamuulika"nga. This also applies to the abbhokaasika"nga and
sosaanika"nga [the principal of open air and cemetery dwelling].
[N10]
Whatever senaasana [lodging, seat or bedding] prepared / offered is
called 'yathaasanthata' which is the name of the senaasana{
16} first allotted as 'ida.m
tuyha.m
paapu.naati ['this
senaasana is yours']'. The yathaasanthata is so called because he
habitually / ordinarily uses the prepared senaasana. The principal
element of the yathaasanthata is called yathaasanthatika"nga. The
nesajjika is so called because he habitually / ordinarily abides
sitting up, refraining from lying down / sleeping. The principal
element of the nesajjika is called nesajjika"nga.
[N11]
All these principal elements are called 'the dhuta"ngas' because they
are the basis for the 'dhutas' who 'shake off' kilesas with these
respective undertakings. Also called 'the dhuta"ngas' because their
basis consists of their principal element which is the ~naa.na called
'dhuta' since it eliminates kilesas. In addition, these principal
elements are called 'dhutas' since they not only eliminate opposing
dhammas but are also the basis of behavior / conduct / practice;
therefore they are called 'the dhuta"ngas'.
First, the analysis of the meaning of these texts is thus explained.
[N12]
Explanation through
characteristics, etc.
All this is characterized by the 'undertaking intention'
[samaadaanacetanaalakkha.na]. This word is said in 'the one who
undertakes is a person [puggala]. The dhammas that undertake are the
citta and the cetasika. The intention to undertake [samaadaanacetanaa]
is the dhuta"nga itself, objects / things [vatthu] are what is
rejected'. In addition, the rasa [function] of all is the elimination
of greed / attachment, with the paccupa.t.thaana [characteristic] of
unwaveringness / steadfastness and with the pada.t.thaana [proximate
cause] of satisfaction with little.
Here is the explanation / exposition of the characteristics, etc.
[N13]
Explanation according to the
undertaking and the proceedure
The explanation of the five beginning with the undertaking / resolution
and the procedure:
During the Buddha's lifetime, all dhuta"ngas should be undertaken in
his presence. After his parinibbana this should be done in the presence
of the mahaasaavakas [great disciples]. Without them, this should be
done before the arahant [khii.naasava - one who has destroyed all
'aasava' / dormant kilesas], the anaagaami, the sakadaagaami, the
sotaapanna, the one well versed in the Tipitaka, dvipitaka [one well
versed in two of the three Pitakas], the ekasa"ngiitika, the
atthakathacariya [the commentators]. Without them, this should be done
in the presence of one who upholds the dhuta"ngas [dhuta"ngadhara].
Even without the dhuta"ngadhara, one should sweep the area / open space
/ terrace of the cetiya [round pagoda / stupa] and seated reverentially
[ukku.tika.m nisiiditvaa], announce the undertaking as one would in the
presence of the Buddha; even undertaking on one's own is
permitted. To illustrate the undertaking on one's own, the story
of the unostentatiousness concerning the dhuta"ngas maintained by the
elder of the two brother theras at Cetiyapabbata should be told{
17}.
This is the general preliminary explanation.
{P24}
[N14]
Now I will explain the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach / break [bheda], and
benefits [aanisa.msa] respectively.
1.
Pa.msukuulika"ngakathaa
Pa.msukuulika"nga
To undertake the [wearing of] discarded cloth
First, the pa.msukuulika"nga is undertaken with one of these two
statements: 'gahapatidaanaciivara.m pa.tikkhipaami [I undertake the
principal not to use cloth given by householders]', and
'pa.msukuulika"nga.m samaadiyaamii [I undertake the principal to use
pa.msukuula habitually / ordinarily / normally]'. This is the
resolution to undertake, first of all.
[N15]
The application of the
pa.msukuulika"nga
Any of the following kinds of cloth:
1. [sosaanika] cloth discarded in
the cemetery,
2. [paapa.nika] cloth
discarded at the entrance of a market,
3. [nikarathiyaco.la]
cloth discarded in the alleys,
4. [sa"nkaaraco.la] cloth
discarded in rubbish piles,
5. [sotthiya] cloth
discarded after wiping birthing waste,
6. [nhaanaco.la] cloth
discarded after use as robe to bathe in holy water,
7. [titthaco.la] cloth
discarded at the bathing pier,
8. [gatapaccaagata] cloth
worn to the cemetery, back, and discarded,
9. [aggi.da.d.dha] cloth
burnt and discarded,
10. [gokhaayita] cloth
chewed by a cow and discarded,
11. [upacikaakhaayita]
cloth eaten by termites and discarded,
12. [unduurakhaayita]
cloth gnawed by rats and discarded,
13. [antacchinna] cloth
torn along the edges and discarded,
14. [dasaacchinna] cloth
torn along the fringe and discarded,
15. [dhajaaha.ta] cloth
raised as a flag and discarded,
16. [thuupaciivara] cloth
ritually wrapped around a termite hill and discarded,
17. [sama.naciivara] cloth
from a fellow bhikkhu,
18. [aabhisekika]cloth at
a coronation and discarded,
19. [iddhimaya] cloth
produced by supramundane powers,
20. [anthika] cloth fallen
along the wayside with no owner apparent
21. [vaataaha.ta] cloth
blown there by the wind with no owner in pursuit,
22. [devadattiya] cloth
offered by the devas,
23. [saamuddiyanta] cloth
washed ashore by the sea waves, after the disintegrated parts are torn
off, the parts still strong, washed and made into ciivaras
can be used; when one has taken off the old householder ciivaras.
[N16]
Of these different types of cloth, the cloth found in the cemetery is
called sosaanika; the one found at the entrance of a market is called
paapa.nika; those that the people desiring merit throw down through
windows in the alleys is called rathiyaco.la; cloth found in rubbish
piles is called sa"nkaaraco.la; cloth used to wipe birthing waste is
called sotthiya. It is said that the mother of Tissa the Minister used
cloth costing hundreds of thousands to wipe birthing waste and left it
in the Talaveli Road intending it for the use of those who undertake
pa.msukuulika"nga dhuta"nga. The bhikkhus only used the cloth to mend
dilapidated ones.
[N17]
Cloth worn during the ablution prescribed by a shaman, and discarded
afterward, is called nhaanaco.la{
18};
old cloth
discarded at the bathing pier is called titthaco.la; cloth worn by
people who went to the cemetery, returned, bathed, and discarded, is
called gatapaccaagata. Cloth that is partially burnt is called
aggi.da.d.dha. Such cloths are discarded as well. It is obvious what
the five kinds of cloth such as gokhaayita [cloth chewed by a cow],
etc. are. They are also discarded. The cloth that people tie
before getting in a boat is called dhajaaha.ta. Once the people are out
of sight the cloth is allowed. Likewise, the cloth people tie as flags
in the battlefield; after the soldiers on both sides have left, the
cloth is allowed.
[N18]
Cloth ritually wrapped around a termite hill is called thuupaciivara.
Cloth belonging to fellow bhikkhus is called sama.naciivara. Cloth left
in the coronation area is called aabhisekika. The ciivara of the
ehibhikkhu [those ordained by the Buddha, with the Buddha as preceptor
and upajhaaya (mentor)], is called iddhimaya{
19}.
Cloth found along the wayside is called panthika. Cloth dropped because
of the owner's carelessness should be kept for a short while before
taking possession. Cloth blown away by the wind a certain distance is
called vaataaha.ta. If no owner can be found it is allowed. Cloth
offered by the devas, such as the cloth a deva gave to the Venerable
Anuruddha Thera is called devadattiya. Cloth washed ashore by sea waves
is called saamuddiyanta.
[N19]
Any cloth offered with the words, 'sa"nghassa dema' [we present this to
the sa"ngha] or cloth received on alms round are not pa.msukuula. Even
cloth given by fellow bhikkhus, cloth that is offered according to
seniority in the order, or according to the senaasana{
20}
is not pa.msukuula. Only cloth not given by supporters are pa.msukuula.
Even among this kind of pa.msukuulas, any cloth laid at the feet of the
bhikkhu but was taken by the bhikkhu and placed into the hands of the
pa.msukuulika is called ekatosuddhika [pure on only one side]. Cloth
placed in the hands of the bhikkhu, taken by the bhikkhu and placed at
the feet of the pa.msukuulika is also called ekatosuddhika. Only cloth
laid at the feet of the bhikkhu, taken by that bhikkhu and laid in the
same manner [at the feet of the pa.msukuulika] can be called
bhatosuddhika [pure on both sides]. The same applies to cloth offered
by placing in the hands of the bhikkhu, then taken by the bhikkhu and
placed into the hands of the pa.msukuulika; this is called
anukka.t.thaciivara [ciivara that is not strict / special / excellent].
Therefore the pa.msukuulika should know about the different kinds of
pa.msukuulas before using them.
This is the application.
[N20]
The types of pa.msukuulika
There are three types of pa.msukuulikas; the ultimate, the moderate and
the mild [ukka.t.tho majjhimo muduuti]. Of the three, one who takes
only cloth found in the cemetery is called ukka.t.tho. One who takes
cloth that those who desire merit lay out for the use of the ordained
is called majjhimo. One who takes cloth laid out, offered at his feet
is called muduuti.
The breach / break of
pa.msukuulika"nga
Any one of these three kinds of dhuta"ngas is broken when one accepts
cloth from householders according to his own inclination. This is the
break / failure in the dhuta"nga.
[N21]
The aanisa.msa [benefits] of
pa.msukuulika"nga
The benefits are:
1. The proper application
arises of the 'Dependence' [vacanato
nissayaanuruupapa.tipattisabbhaavo] that says 'pa.msukuulaciivara.m
pabbajjaa"ti' [ordination with discarded cloth robes as one of the
requisites]{
21};
2. The first quality of being in the lineage of the ariyas is achieved;
3. No bother to keep / protect [aarakkhadukkhaabhaavo];
4. No dependence on others [aparaayattavuttitaa];
5. No fear of robbers;
6. No craving / attachment in the usage [paribhogata.nhaaya abhaavo];
7. A proper requisite / belonging for a sama.na
[sama.nasaaruppaparikkhaarataa];
8. The Buddha praised the origins as 'simple / insignificant[appaani],
easy to find [sulabhaani], and faultless / blameless [anavajjaanii]'{
22};
9. Inspires confidence;
10. Qualities such as satisfaction with little bring results{
23};
11. The right 'practice [sammaapa.tipatti]' is cultivated;
12. A good example is set for later generations.
The well collected bhikkhu, wearing pa.msukuula to destroy maara
[demon] and his ministers is as glorious as a king wearing armors
resplendid in the battlefield. The Great Teacher of the World abandoned
fine cloth such as that of Kaasii to wear the pa.msukuula; why should
anyone not use it as well? Therefore the bhikkhu, remembering his
resolution / pledge should be happy with pa.msukuula which is
conducive / favorable to the ways of the ascetic.
This is primarily the explaination of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach / break [bheda], and
benefits [aanisa.msa] respectively.
{P25}
[N23]
2.
Teciivarika"ngakathaa
To undertake the [wearing of no more than] three robes principle
Next is the teciivarika"nga which is undertaken with
one of these two statements: catutthakaciivara.m pa.tikkhipaami [I
undertake the principal not to use a fourth robe]', and
'teciivarika"nga.m samaadiyaami [I undertake the principal to use three
robes [teciivara] habitually / ordinarily / normally]', thus.
The application of the
teciivarika"nga
After the teciivarika has found cloth to make the ciivaras he is
allowed to keep the material as long as he is unable to make the robes
either due to illness, or not having thought out the pattern, or
lacking equipment such as the needle. There is no offense caused by
keeping until the robe has been dyed; then it is not proper to keep,
because he would be called dhuta"ngacoro [dhuta"nga-robber].
This is the application of the teciivarika"nga.
[N24]
The types of teciivarika
There are three types of teciivarika also. Of the three, the ultimate
[ukka.t.tho], when dying the robes, dyes first either the antaravaasaka
[inner robe] or the uttaraasa"nga [upper robe], then wear it tied at
the waist then dye another. Wearing the uttaraasa"nga, he should dye
the sa"nghaa.ti [outer robe.] It is not proper to tie the sa"nghaa.ti
at the waist. This is the proper practice for dwellings near the
community houses. However the aara~n~naka [one who lives in the forest]
may wash and dye two robes simultaneously, but should sit nearby so as
to be able to pull a yellow cloth about him in time, should he see
anyone. For the moderate [majjhimo], it is proper to use the yellow
robe [kaasaava: literally shade of brown] usually provided in the dying
hall tied around the waist or draped from the shoulders down, then
proceed with the dying. For the mild [muduuti], it is allowed to wear
either around the shoulders or tied at the waist robes of colleagues in
the community while dying. The sheets found in the dwellings are also
allowed, but not to to be kept afterwards. It is not proper to borrow
robes from colleagues in the community{
24}
frequently. The only fourth piece of cloth allowed for the
dhuta"ngateciivarika routine is the a.msakaasaava [the yellow a.msa
shoulder cloth]; which should be no more than about a span{
25} wide, and three lengths{
26} long.
The breach / break of
teciivarika"nga
Any one of these three kinds of dhuta"ngas is broken when one takes a
fourth robe; according to his own inclination. This is the breach /
break in the dhuta"nga.
[N25]
The aanisa.msa [benefits] of
teciivarika"nga
The benefits are:
1. The teciivarika bhikkhu with
few wishes is satisfied that the ciivara maintain / cover their bodies.
With only this he travels [lightly] like a bird{
27}.
2. Few concerns / worries / distractions [appasamaarambhataa]{
28}.
3. To stop collecting / hoarding cloth / clothing.
[vatthasannidhiparivajjana.m].
4. Habitually without burden.
5. To abandon attachment to extra robes.
6. To be satisfied with proper clothing{
29}.
7. The behaviour / routine attenuates / wears away kilesas.
8. Qualities such as satisfaction with little bring results.
Conclusion
The yogi with panna knows the happiness arising from santosa
[satisfaction with what one has] and abandons the desire for
superfluous clothing accumulation / collection; he uses only the
teciivara. Therefore, the supreme yogi who wishes to travel happily is
content with the undertaken ciivara about him like birds travel only
with their wings.
This is primarily the explaination of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach / break [bheda], and
benefits [aanisa.msa] of the teciivarika"nga respectively.
{P26}
[N27]
3.
Pi.n.dapaatika"ngakathaa
To undertake the principal of one who partakes [only] of alms food
Next is the .pi.n.dapaatika"nga which is undertaken
with one of these two statements: atirekalaabha.m pa.tikkhipaami [I
undertake the principal not to accept extra food]', and '
pi.n.dapaatika"nga.m samaadiyaami [I undertake the principal to make
alms rounds [pi.n.dapaata] habitually / ordinarily / normally]', thus.
The application of the
pi.n.dapaatika"nga
The pi.n.dapaatika [one who undertakes to eat only alms food
habitually] should not accept the following fourteen kinds of food:
1. food offered to the
'sa"ngha' as a community [
sa"nghabhatta]
2. food offered to a specific individual [
uddesabhatta]
3. food offered at an invitation [
nimanta]
4. food offered by drawing lots [
salaakabhatta]
5. food offered fortnightly [
pakkhika]
6. food offered on
uposatha
day [weekly]
7-8. food offered on
paa.tipada
day [the first day of the waxing as well as the waning moon]
9. food for [bhikkhu] guests [
aagantukabhatta]
10. food for [bhikkhu] travelers [
gamikabhatta]
11. food for the ailing [bhikkhu] [
gilaanabhatta]
12. food for the ailing's attendant [bhikkhu] [
gilaanupa.t.thaakabhatta]
13. food for the [bhikkhu] residence [
vihaarabhatta]
14. food from homes adjacent to the vihara [
dhurabhatta]{
30}.
Vaarakabhattan{
31} that are
offered not
by saying for
example, 'Please accept sa"nghabhatta'{
32};
but by
saying, 'May the sa"ngha accept food in my house' or 'Will you, also,
please accept food' is suitable / proper for the pi.n.dapaatika to
accept. Niraamisasalaaka for the sa"ngha{
33}
and food cooked in the vihara is indeed suitable.
This is the application.
[N28]
The types of pi.n.dapaatika
There are three types of pi.n.dapaatika. Of the three, the ultimate
[ukka.t.tho], would accept food that the dayaka [the ones who offer]
bring from the house in front, the one behind, or he would stand at the
door and give his bowl to people who ask to take it, or accept food
upon his return [to the refectory]. After having sat down{
34} he would not accept any more
food that
day. The
moderate [majjhimo] would accept after having sat down that day, but
not{
35} a meal the next day.
The mild
[muduuti] would
also accep{
36} a meal on the
next day
and the day
after. Only the ultimate pi.n.dapaatika would be happy because of the
freedom / independence of their living, those who undertake the other
two kinds would not: Both (ubho) these last miss the joy of an
independent life.
There is a story about a pi.n.dapaatika of the ariyava.msa who
ordinarily undertook the ultimate [ukka.t.tho]. He said to the two
other kinds of undertaker in the village, 'Venerable sirs, let us go
and listen to the Dhamma'. One of the two said, 'Venerable sir, I was
invited by someone to wait for him.' The other said, 'Venerable sir, I
was also invited by a dayaka to a meal tomorrow.' The other went on
alms round early, then went and experienced the savor of the Dhamma.
The breach / break of
pi.n.dapaatika"nga
Any one of these three kinds of dhuta"ngas is broken when one accepts
extra food such as is offered to the sa"ngha community [sa"nghabhatta].
This is the breach / break in the dhuta"nga.
[N29]
The aanisa.msa [benefits] of
pi.n.dapaatika"nga
The benefits are:
1. The proper application
arises of the 'Dependence' [
vacanato
nissayaanuruupapa.tipattisabbhaavo] that says '
pi.n.dapaatika"nga.m pabbajjaa"ti' ordination with alms food gathered
by oneself as one of the requisites{
37};
2. The second quality of being in the lineage of the ariyas is achieved;
3. No dependence on others [
aparaayattavuttitaa];
4. The Buddha praised the origins as 'simple / insignificant [
appaani], easy to find [
sulabhaani], and faultless /
blameless [
anavajjaanii]';
5. Idleness is destroyed [
kosajjanimmaddanataa];
6. The pure 'livelihood [
parisuddhaajiivataa]'
is lived;
7. The 'training rule' [of the ordained] is applied [
sekhiyapa.tipattipuura.na.m];
8. One does not have to care for others [
aparapositaa]{
38};
9. One benefits others [
paraanuggahakiriyaa];
10. Conceit is eliminated [
maanappahaana.m];
11. Protection against craving for tastes [
rasata.nhaanivaara.na.m];
12. The 'training rules' [of the ordained] concerning eating as a
group, accepting food in the order of the invitations received, and the
proper behavior are not violated [
ga.nabhojanaparamparabhojanacaarittasikkhaapadehi
anaapattitaa]{
39};
13. Conformity to the principles of satisfaction with little [
appicchataadiina.m anulomavuttitaa];
14. Cultivation of right practice [
sammaapa.tipattibruuhana.m];
15. Assistence is lent to future generations [
pacchimajanataanukampananti].
Conclusion
The ascetic satisfied with little almsfood, independent of livelihood;
whose gluttony is eliminated; is indeed a monk fares well in all four
directions; his idleness is attenuated, livelihood cleansed, therefore
the very wise do not underestimate / scorn alms gathering. Thus devas
would be supportive of bhikkhus who habitually gather alms, maintaining
themselves and not others, steadfast; if they do not seek gains or
praise.
This is primarily the explanation of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach / break [bheda], and
benefits [aanisa.msa] of the pi.n.dapaatika"nga respectively.
{P27}
[N31]
4.
Sapadaanacaarika"ngakathaa
To undertake the
principal of one who goes to houses in order of their location
(and not according to preferences or skipping around) gathering alms
food
The sapadaanacaarika"nga is undertaken with one of
these two statements: loluppacaara.m pa.tikkhipaami [I undertake the
principal not to go on alms round because of greed]', and
'sapadaanacaarika"nga.m samaadiyaami [I undertake the principal to
gather alms without preferences{
40}
habitually /
ordinarily / normally]', thus.
The application of the
sapadaanacaarika"nga
The sapadaanacaarika"nga [one who undertakes to make alms rounds
without preferences habitually] should stand at the gate and consider
the safety / risks of the alley or the house; he should leave for other
alleys and houses if there is any danger. If he doesn't receive
anything at any house door, alley or village, he should not take it as
a house [agaamasa~n~na] and go elsewhere. It is not proper to leave out
the place if the least food is given. The bhikkhu should go early to be
able to leave an unpleasant place and go to others. It is proper to
accept alms that people are offering in the vihara or along the way;
should they come and take the bowl to offer pi.n.dapaata. In addition,
while traveling, the bhikkhu should not neglect alms gathering in
whatever village he is in at the time for pi.n.dapaata. He may receive
very little or no alms food there, but he should gather alms in the
order of the location of the houses, thus.
This is the application.
[N31]
The types of sapadaanacaarika
There are three types of sapadaanacaarika also; Of the three, the
ultimate [ukka.t.tho], would not accept alms food offered from the
house preceding or the after{
41},
nor
alms offered on
the way back, but would stand before the door of the house and allow
people to take the bowl{
42}.
None can
equal the
Venerable Maha Kassapa in this ukka.t.tho sapadaanacaarika dhuta"nga;
and even he is known to have allowed his bowl to be taken. The moderate
[majjhimo] would accept alms food that is offered from the preceding
and subsequent houses, on the way back, standing at the door of one
house he would allow people to take his bowl; but he would not sit down
to wait for food. Not waiting is said to follow the ultimate alms
gathering [ukka.t.thapi.n.dapaatika]. The mild [muduuti] would sit and
wait for that day's alms.
[N33]
The aanisa.msa [benefits] of
teciivarika"nga
The benefits are:
1. He is always a newcomer to
the families.
2. Detached as the moon.
3. Jealous possessiveness of [supportor] families is eliminated.
4. He is able to assist all impartially.
5. Exempt from danger that threatens bhikkhus who frequent certain
families [kuluupakaa].
6. He does not have to attend to invitation lists{
43}.
7. He does not want food to be brought specifically for him.
8. His conduct is according to the dhuta"nga such as satisfaction with
little.
Going to houses in their order, the sapadaanacaarika bhikkhu is like
the moon, always new to the families, sharing [his supporting families]
with all, helping all supporters without preferences, without the
dangers of frequenting some families. Therefore the wise bhikkhu,
wishing to travel freely, would abandon alms gathering with greed but
proceed from house to house in their order along the way, thus.
This is primarily the explaination of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach / break [bheda], and
benefits [aanisa.msa] of the sapadaanacaarika"nga respectively.
{P28}
[N35]
5.
Ekaasanika"ngakathaa
To undertake the principal of one who eats at one sitting [per day]
The ekaasanika"ngaka is undertaken with either of
these two statements: naanaasanabhojana.m pa.tikkhipaami [I undertake
the principal not to eat at various seats]', and ' ekaasanika"ngaka.m
samaadiyaami [I undertake the principal to eat at only one seating
habitually / ordinarily / normally]', thus.
The application of the
ekaasanika"ngaka
The ekaasanika [one who eats at one sitting [per day] habitually]
should not sit in the theras' seats in the refectory, but consider
which seat should be his before sitting. If while eating, his aacariya
[teacher] or upajjhaaya [preceptor] should enter, it is proper to get
up and attend to them. Although Tipi.takacuu.laabhaya thera has said,
[to maintain the dhuta"nga] seats should be kept, or eating should be
maintained [continuous], if the bhikkhu is already having his meal, he
should perform his duties and not just eat{
44}.
This is the application.
[N36]
The types of the ekaasanika
There are three types of ekaasanika also. Of the three, the ultimate
[ukka.t.tho], no matter the amount of food he begins to eat, he would
not accept any more; even if people saw that the thera hadn't had
anything and brought nutritions such as sappi [clarified butter, ghee]
it should be taken as medication and not as food. The moderate
[majjhimo] would accept other food as long as he has not finished what
is in his bowl. This is called bhojanapariyantiko [one who is limited
by food (stops eating when the food is finished.)] The mild [muduuti]
would accept other food as long as he has not left his seat. This is
called udakapariyantiko [one who is limited by water] since he can eat
as long as he has not accepted water to wash the bowl, or
aasanapariyantiko [one who is limited by seating] since he can eat
until he gets up from his seat.
The breach / break of
ekaasanika"nga
Any one of these three kinds of dhuta"ngas is breached / broken / fails
when one eats at another seating; according to his own inclination:
This is the breach / break in the dhuta"nga.
The aanisa.msa [benefits] of
ekaasanika"nga
[N37]
The benefits are:
1. Little discomfort,
2. Few illnesses,
3. Agility,
4. Strength,
5. Ease / comfort,
6. No offense from transgressing sikkhapadaas concerning left overs,
7. Attenuation of attachment to taste,
8. His conduct is according to the dhuta"nga such as satisfaction with
little.
{P29}
[N39]
Conclusion
Diseases arising from eating would not bother the bhikkhu who partakes
of food at one seating, not greedy of tastes, and therefore not
diminish / damage / ruin his work. Therefore the ascetic pure of heart
should cultivate contentment / happiness in eating at a single seating,
which causes pleasant abiding, the behavior that those who enjoy clean
/ pure ascetism practice.
This is primarily the explanation of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach / break [bheda], and
benefits [aanisa.msa] of the ekaasanika"nga respectively.
[N39]
6.
Pattapi.n.dika"ngakatha
To undertake the principal of one who eats only from the alms bowl
The pattapi.n.dika"nga is undertaken with either of
these two statements: dutiyakabhaajana.m pa.tikkhipaami [I undertake
the principal not to eat from a second vessel]', and
'pattapi.n.dika"nga.m samaadiyaami [I undertake the principal to eat
only alms food in the bowl habitually / ordinarily / normally]', thus.
The application of the
pattapi.n.dika"nga
When the pattapi.n.dika"nga receives some curry in a dish while he is
drinking yaagu{
45} he should
eat the
curry first or
drink the yaagu first since if he mixes the two, and if the curry has
smelly fish{
46} for example in
it, the
yaagu would
become disgusting, whereas it is not proper that the bhikkhu render
foods disgusting to eat. This intends curry and the like, while other
things not disgusting such as honey and cane sugar can be mixed in.
When accepting alms, be moderate. It is proper to use your hand to pick
up fresh [uncooked] vegetable; otherwise it should be put into the
bowl. Because one refuses a second vessel, it is not proper to use
anything else, not even a leaf.
This is the application of the pattapi.n.dika"nga.
[N40]
The types of pattapi.n.dika
There are three types of pattapi.n.dika also. Of the three, the
ultimate [ukka.t.tho], would not leave any remnants, except when eating
sugar cane, the bagasse fiber is rejected. They should not pick out
parts of rice lumps, fish, meat or sweets to eat. For the moderate
[majjhimo] it is proper to use one hand to break up the lumps, such
bhikkhus are therefore called hatthayogii [hand ascetic]. The
mild is called pattayogii [alms bowl ascetic], who may use hand or
teeth to break off pieces of whatever alms food that can be placed in
the bowl.
The breach / break of
pattapi.n.dika"nga
Any one of these three kinds of dhuta"ngas is breached / broken when
one uses a second vessel; according to his own inclination.
This is the breach / break in the dhuta"nga.
[N41]
The aanisa.msa [benefits] of
pattapi.n.dika"nga
The benefits are:
1. The attenuation of
attachment to tastes,
2. The elimination of greed,
3. Only concerned with the benefits of food,
4. There is no bother keeping vessels such as trays,
5. Not one who seeks out food here and there,
6. His conduct is according to the dhuta"nga such as satisfaction with
little.
[N42]
Conclusion
Who else but the pattapi.n.dika with his eyes downcast, would not seek
out other vessels, but with proper conduct, eradicate attachment to
taste like uprooting trees; with a beautiful mind full of satisfaction
with little, maintain his body through the benefits of food?
This is primarily the explanation of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach [bheda], and benefits
[aanisa.msa] of the pattapi.n.dika"nga respectively.
{P30}
[N43]
7.
Khalupacchaabhattika"ngakathaa
To undertake the principal of one who does not eat after the meal
The khalupacchaabhattika"nga is undertaken with
either of these two statements: atirittabhojana.m pa.tikkhipaami [I
undertake the principal not to eat excess food]', and
'khalupacchaabhattika"nga.m samaadiyaami [I undertake the principal not
to accept food that is brought after the meal; habitually / ordinarily
/ normally]', thus. After the khalupacchaabhattika has finished
his meal, he should not make it 'kappiya' ['proper' by having someone
place it in his hands] then eat some more.
This is the application of the khalupacchaabhattika"nga.
[N44]
The types of
khalupacchaabhattika
There are three types of khalupacchaabhattika also; Of the three, the
ultimate [ukka.t.tho] would not accept any more offerings once the
first mouthful is swallowed, since the first alms food can't be
refused. Therefore he is said to refuse any second alms food. The
moderate while eating any alms food refuses to accept more and would
eat only what he has accepted so far. The mild could eat as long as he
has not left his seat{
47}.
The breach / break of
khalupacchaabhattika
Any one of these three kinds of dhuta"ngas is broken when one makes
food 'kappiya' ['proper' again] then eat some more after he has already
finished his meal.
This is the breach / break of the khalupacchaabhattika"nga.
[N45]
The aanisa.msa [benefits] of
khalupacchaabhattika"nga
The benefits are:
1. One is far from offences
concerning anatirittabhojanaa [excess food],
2. One doesn't feel stuffed,
3. No accumulation of sensual attachment,
4. No more searching [after the meal],
5. His conduct is according to the dhuta"nga such as satisfaction with
little.
[N46]
Conclusion
Khalupacchaabhattika ascetic with panna would not trouble to search,
nor hoard any food, nor suffer from stuffed stomachs. The yogi wishing
to eliminate ill should undertake this dhuta"nga, praised by the
Buddha, and develop qualities such as satisfaction with little. This is
primarily the explanation of the undertaking [samaadaana], application
[vidhaana], types [pabheda], breach [bheda], and benefits [aanisa.msa]
of the khalupacchaabhattika"nga respectively.
{P31}
[N47]
8.
Aara~n~nika"ngakathaa
To undertake the forest dwelling principle
The aara~n~nikanga is undertaken with either of
these two statements: gaamantasenaasana.m pa.tikkhipaami [I undertake
the principal not to dwell near villages]', and 'aara~n~nika"nga.m
samaadiyaamii' [I undertake the principal to live in the forest;
habitually / ordinarily / normally]', thus.
[N48]
The application of the
aara~n~nika"nga
The aara~n~nika should leave village dwellings and be in the forest at
dawn.
Explanation of 'forest
dwelling'
The village and its vicinity is called village dwelling. Houses,
whether composed of a single or several cottages, with or without
fences, with or without people, are called villages; finally, even
caravans that stop to rest for over four months are also called
villages. For villages / cities with two fences / protection / walls if
there are two gates / thresholds to the gates as in Anuraadhapura{
48}, the vicinity / area
stretches as far as
an average
man's stone's throw, standing at the inner gate threshold. This is
called the vicinity / area of the village. Vinaya experts say that the
characteristic of the 'le.d.dupaato' includes the area within a stone's
throw such as when young men want to show off their strength; while the
Suttanta experts say, such as when people throw stones at crows. The
definition of the vicinity / area of villages without fences is as
follows: The area covered by water thrown by a woman standing at the
door of the last house of the village is called the vicinity of the
house; one stone's throw as explained above from the house's area is
called the village neighborhood / vicinity / area, and two stone's
throws' area is called the village neighborhood.
[N49]
The forest, firstly according to the vinaya definition, is: 'Any place,
except the village and its vicinity'{
49}.
The
Abhidhamma says, 'Places beyond the threshold of the gate is called
forest'{
50}. However, the
definition of
forest in the
Suttanta is: 'The senaasana beyond at least 500 bows is called forest
dwelling [aara~n~naka senaasana]'{
51}.
For fenced /
walled villages the distance should be measured from the threshold of
the gate with the strung bow of the master. For villages without fences
/ protection / walls, the measurement should be from the first stone's
throw to the vihara enclosure.
[N50]
The commentaries to the Vinaya say that if the vihara is not fenced /
walled, the senaasana, refectory, or meeting place that is nearest
should make up the boundary, up to the bodhi tree or chetiya that is
further from the senaasana. The commentary to the Majjhima Nikaya says
that the measurements should be taken from the second stone's throw,
the same as measuring the village area.
These are the measurements.
[N51]
When the village is near enough for the bhikkhus in the vihara to hear
the sounds of the people, but there is a mountain or a river in the way
so there is no straight path to the houses, 500 bow lengths should be
measured along the normal way to the village, even by boat / waterway.
However, if the bhikkhu intentionally closed the paths there to make
the village close by qualify, he is called 'dhuta"ngacoro' [robber of
ascetism].
[N52]
If the upajjhaaya [preceptor] or the aacariya [teacher] of the
aara~n~nika bhikkhu becomes ill and he is unable to find beneficial
medication, he should take [his elder] to a senaasana near the village
and attend him. He should leave the place before dawn and be in the
proper place for the dhuta"nga when the sun rises. If, near dawn, the
illness increases, he should perform his duties towards [his elder] and
not be a 'dhuta"ngasuddhikena'{
52}.
This is the application.
[N53]
The types of aara~n~nikas
There are three types of aara~n~nikas also. Of the three, the ultimate
[ukka.t.tho] must always be in the forest at sunrise. The moderate
[majjhimo] might stay in the village vicinity in the four months of the
rainy season and the mild [muduuti] can stay there for the winter also.
The breach / break of
aara~n~nika"nga
It is not a breach of austerities when all three kinds of aara~n~nika,
during their respective predetermined periods, leave the forest to
listen to the dhamma in the village vicinity until dawn. If he left
after hearing the dhamma and dawn broke along the way, there is no
breach either. However, if after the preacher has left his seat they
think, after a nap I will leave, and then sleep until dawn breaks while
they are still in the vicinity of the village, or if they sleep there
until dawn intentionally, the austerity is broken.
This is the breach of the aara~n~nika"nga.
[N54]
The aanisa.msa [benefits] of
ara~n~nika"nga
The benefits are:
1. With wise attention on the
concept of the forest [ara~n~nasa~n~na.m manasikaronto], the
aara~n~nika bhikkhu could achieve samaadhi [concentration] that hasn't
arisen and preserve the one that has already arisen,
2. The Buddha appreciated him, as in, 'Behold, Nagita, this is the
reason I am pleased with that bhikkhu's dwelling in the forest'{
53},
3. Negative rupas for example would not disturb his mind in his
secluded senaasana [place, dwelling, seat, bed],
4. He would eliminate anxiety,
5. He would abandon attachment to life,
6. He would delight in the happiness of peacefulness / tranquility /
solitude,
7. Wearing robes of discarded cloth, etc, becomes him.
Conclusion
The tranquil, solitary ascetic, living in seclusion, pleases the
Buddha. For even the devas and Indra himself would not taste the
happiness of solitude, of dwelling in a forest. The bhikkhu who wears
the discarded cloth robe like an armor enters the battle which is the
forest, wielding the rest of the dhuta"ngas as weapons, would swiftly
be able to conquer maara and his hordes; therefore the pandit should be
pleased with forest dwelling.
This is primarily the explanation of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach [bheda], and benefits
[aanisa.msa] of the khalupacchaabhattika"nga respectively.
{P32}
[N56]
9.
Rukkhamuulika"ngakathaa
To undertake the
[Rukkhamuulika"nga] dwelling at the foot of a tree principle
The rukkhamuulika"nga is undertaken with either of
these two statements: 'channa.m pa.'tikkhipaami [I undertake the
principal not to live under a roof]', and 'rukkhamuulika"nga.m
samaadiyaami [I undertake the principal to live at the foot of a tree;
habitually / ordinarily / normally]', thus.
The application of the
rukkhamuulika"nga
The rukkhamuulika should avoid these types of trees: those growing on
borders; trees that are sacred; trees with gum, fruit, flowers, or
bats; hollow trees, and trees standing at the middle of the vihara. He
should pick a tree along the edges of the monastery.
This is the application of the rukkhamuulika"nga.
[N57]
The types of rukkhamuulika
There are three types of rukkhamuulika also. Of the three, the ultimate
[ukka.t.tho], after choosing a tree, cannot have anyone arrange the
place according to his preferences, but must himself sweep fallen
leaves away with his foot. The moderate can have someone who happens by
clean up the place for him. The mild could call a monastery worker or a
novice to help clear, level and sand the place, and add a fence and
gate before living there. On festival days the rukkhamuulika shouldn't
sit there, but in another secluded place.
The breach / break of
rukkhamuulika"nga
Any one of these three kinds of dhuta"ngas is broken when one lives in
a roofed place; according to his own inclination. This is the breach in
the dhuta"nga. The A"nguttarabhaa.nakaa [one who recites the A"nguttara
texts] says that the breach occurs when the bhikkhu knowingly stays
under a roof when dawn breaks. This is the breach in the
rukkhamuulika"nga.
[N58]
The benefits of
rukkhamuulika"nga
1. The proper application
arises of the 'Dependence' [vacanato
nissayaanuruupapa.tipattisabbhaavo] that says 'rukkhamuulasenaasana.m
nissaaya pabbajjaati', ordination with the foot of the tree as
dwelling{
54},
2. Use of a requisite praised by the Buddha as 'simple / insignificant
[appaani], easy to find [sulabhaani], and faultless / blameless
[anavajjaanii]'{
55},
3. Cultivation of the memory of impermanence
[aniccasa~n~naasamu.t.thaapanataa] from constantly seeing the changing
leaves,
4. Elimination of unwillingness to share senaasanas and the pleasure of
building / making them,
5. To live among the devas,
6. His conduct is according to the dhuta"nga such as satisfaction with
little.
Conclusion
What dwelling of the peaceful bhikkhu could equal that at the foot of
the tree, praised by the supreme Buddha as base / support / protection
[nissaya]{
56}? Without
attachment to
dwellings, with
devas' protection, he develops in seclusion, well collected at the foot
of the tree. Seeing young shoots and leaves bright red, green and then
yellow and falling dispels the memory of permanence [niccasa~n~na].
Therefore the wise with clear panna who delights in mental cultivation
would not disdain the foot of the tree, which is the Buddha's heritage.
This is primarily the explanation of the undertaking [samaadaana],
application [vidhaana], types [pabheda], breach [bheda], and benefits
[aanisa.msa] of the rukkhamuulika"nga respectively{
57}.
{P33}
[N60]
10.
Abbhokaasika"ngakathaa
To undertake the open air dwelling principle
The abbhokaasika "nga is undertaken with either of
these two statements: channa~nca rukkhamuula~nca pa.tikkhipaami [I
undertake the principal not to reside under a roof nor at the foot of a
tree]', and 'abbhokaasika"nga.m samaadiyaami [I undertake the principal
to live in the open; habitually / ordinarily / normally]', thus.
The application of the
abbhokaasika"nga
It is proper for the abbhokaasika to enter the uposatha hall to hear
the dhamma or for the uposatha activities. 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. If it rains while he is
inside, while the rain still falls he should not go out until the rain
stops. It is proper for the abbhokaasika to enter the refectory or the
fire room to perform duties, to invite the theras to meals in the
refectory, to teach or to learn even in roofed areas, and to bring
inside his bed etc., that is laying about outside. If he is traveling
with requisites belongings to a senior and it rains, it is proper for
him to enter a midway pavilion{
58}.
If
he is not
carrying anything, he shouldn't run inside intending to stay in the
saalaa, but walk normally, stand there until the rain stops and then
leave.
This is the application of the abbhokaasika. This applies to the
rukkhamuulika [bhikkhus who normally live at the foot of the tree] as
well.
[N61]
The types of abbhokaasika
There are three types of abbhokaasika also. Of the three, for the
ultimate [ukka.t.tho], it is not proper to dwell near a tree, nor a
hill / rock / mountain, nor a house, but to make a robe tent
[ciivaraku.ti] out in the open. For the moderate it is proper to base
himself at a tree, mountain or house but not to go inside{
59}. For the mild, overhanging
cliffs
without drip-ledge
cutting{
60}, branch bowers,
cloth, huts
in the fields
abandoned by keepers for example are all allowed.
The breach / break of
abbhokaasika"nga
Any one of these three kinds of dhuta"ngas is broken by residing under
a roof or at the foot of a tree. The A"nguttara experts say that it is
when one knowingly passes the dawn under a roof or at the foot of a
tree.
This is the break / failure in the abbhokaasika"nga.
[N62]
The aanisa.msa [benefits] of
abbhokaasika"nga
The benefits are:
1. The elimination of trouble
about dwellings,
2. The attenuation of idleness and drowsiness,
3. No attachment to places, as in the praise 'bhikkhus unattached to
surroundings, roaming free like the deer,'
4. Ascetic of four directions,
5. His conduct is according to the dhuta"nga such as satisfaction with
little.
[N63]
Conclusion
Dwelling in the open becomes the bhikkhu, a place easily found, with
stars as the ceiling, lit by the bright moon, worthy of the anaagaariya
[ascetic, one who is not a householder]. His heart unattached,
delighting in mental development, he would soon savor the taste of
seclusion [Pavivekarasassaada.m]. Therefore one with pa~n~na
[sappa~n~no] should be pleased with the open air. This is the
explanation of the undertaking [samaadaana], application [vidhaana],
types [pabheda], breach [bheda], and benefits [aanisa.msa] of the
abbhokaasika"nge respectively.
{P34}
[N64]
11.
Sosaanika"ngakathaa
To undertake the Sosaanika [one who lives in a cemetary] principle
The sosaanika"nga is undertaken with either of these
two statements: na susaana.m pa.tikkhipaami [I undertake the principal
not to live outside the cemetary]', and 'sosaanika"nga.m samaadiyaami
[I undertake the principal to live in a cemetary; habitually /
ordinarily / normally]', thus.
The application of the
sosaanika"nga
The sosaanika should not dwell in a place set aside in a village under
construction for the cemetery, since before there is any cremation held
there the grounds are still not considered a cemetery. Only after a
cremation is held there would the area be considered a cemetery, even
if it were abandoned for 12 years.
[N65]
1. The sosaanika who dwells in
cemeteries should not construct anything, such as a covered place to
walk, a bed or seat, nor set out water to use or drink, nor teach the
dhamma. This dhuta"nga is heavy, therefore the sosaanika should be
careful to inform the senior elder or the king's officials in order to
prevent trouble before staying there.
2. While walking up and down [ca"nkama], one should glance around at
the creamation area{
61}.
3. When going to the cemetery, avoid the big road, but take an outer
path.
4. He should mark objects attentively during the daytime so that they
would not scare him at night.
5. Even if beings wander about screaming, he shouldn't hit them with
anything.
6. He shouldn't miss a single day in the cemetery. The
A"nguttarabhaa.nakaa [expert in the A"nguttara] says that it is proper
to pass the majjhimayaama [the middle watch] in the cemetery and leave
in the last watch.
7. Snacks and food preferred by beings, such as sesame sweets, rice and
beans, fish, meat, milk, oil, cane sugar, should not be served.
8. He shouldn't enter people's houses.
This is the application of the sosaanika"nga.
[N66]
The types of sosaanika
There are three types of sosaanika also. Of the three, the ultimate
[ukka.t.tho] should stay only in cemeteries with constant cremations,
corpses always there, and endless lamentations. For the moderate, one
of the three would be enough. For the mild, any place considered a
cemetery as already described would do.
The breach / break of
sosaanika"nga
Any one of these three kinds of dhuta"ngas is broken by living outside
a cemetery; according to his own inclination. The A"nguttara experts
say that it is the day one does not go to the cemetery.
This is the break / failure in the dhuta"nga.
[N67]
The benefits of Sosaanika"nga
The benefits are:
1. Mara.nassati [satipatthana
based on death] arises,
2. He lives without overconfidence,
3. Attainment of asubhanimitta [mental images arising from jhana
practices with corpses as arammana],
4. Attenuation of sensual desires [kaamaraagavinodana.m],
5. Constant sight of states of the body,
6. There is great motivation,
7. Pride in health etc. is abandoned,
8. Fear and dread is conquered,
9. Respect and praise from non humans,
10. His conduct is according to the dhuta"nga such as satisfaction with
little.
Conclusion
Through the power of mara.nanussati [constant awareness of death], no
harm due to over confidence / negligence will come to the sosaanika
even in sleep. In addition, his mind would not fall prey to lust having
seen so many corpses. He would have great motivation, and avoiding all
intoxication, strive correctly for the peace of extinction. Therefore
the bhikkhu inclined towards nibbana should partake of sosaanika"nga,
the cause of great qualities.
This is the explanation of the undertaking [samaadaana], application
[vidhaana], types [pabheda], breach [bheda], and benefits [aanisa.msa]
of the sosaanika"nga respectively.
{P35}
[N69]
12.
Yathaasanthatika"ngakathaa
To undertake the principal of one who lives in designated dwellings
habitually / ordinarily.
The yathaasanthatika"nga is undertaken with either
of these two statements: senaasanaloluppa.m pa.tikkhipaami [I undertake
the principal not to indulge in senaasana]', and
'yathaasanthatika"nga.m samaadiyaami [I undertake the principal to live
in any lodgings provided; habitually / ordinarily / normally]', thus.
The application of the
yathaasanthatika"nga
The yathaasanthatika would be content with whatever dwelling is
designated, 'this is your senaasana[place, dwelling, bed, seat]'; he
should not make other bhikkhus move. This is the application of the
yathaasanthatika.
[N70]
The types of yathaasanthatika
There are three types of yathaasanthatika also. Of the three, the
ultimate [ukka.t.tho] is not allowed to ask about the senaasana
allotted to him whether it is too near or far, or whether there is
danger from non humans and snakes etc., or whether it is hot or cold.
The moderate may ask but not go inspect. The mild may go to inspect and
choose another place if he is not content.
The breach / break of
yathaasanthatika"nga
Any one of these three kinds of dhuta"ngas is broken when there is
indulgence in senaasana; according to his own inclination. This is the
breach / break in the dhuta"nga.
[N71]
The aanisa.msa [benefits] of
yathaasanthatika"nga
The benefits are:
1. The teachings 'ya.m laddha.m
tena tu.t.thabban' is applied{
62},
2. Beneficent to fellow bhikkhus,
3. No discriminating as good or bad,
4. Pleasure and displeasure is abandoned,
5. The door to greed is closed,
6. His conduct is according to the dhuta"nga such as satisfaction with
little.
Conclusion
The yathaasanthatika, content with the senaasana designated and not
chosen, would sleep well even in a grass spread bed. He is neither
attached to the good nor repulsed by the bad and helps novice brethren
with their senaasanas. Therefore the wise bhikkhu should be content
with his allotted senaasana, which is the habitual conduct of the
ariyas and is praised by the Buddha.
This is the explanation of the undertaking [samaadaana], application
[vidhaana], types [pabheda], breach [bheda], and benefits [aanisa.msa]
of the yathaasanthatika"nga respectively.
{P36}
[N73]
13.
Nesajjika"ngakathaa
To undertake the [nesajjika"nga] dwelling and sleeping seated principle
The nesajjika"nga is undertaken with either of these
two statements: 'seyya.m pa.'tikkhipaami [I undertake the principal to
sleep seated]', and 'nesajjika"ngam samaadiyaami [I undertake the
principal to sleep seated; habitually / ordinarily / normally]', thus.
The application of the
nesajjika"nga
The nesajjika should get up and walk one out of the three watches of
the night, he shouldn't only sleep. This is the application of the
nesajjika.
[N74]
The types of nesajjika
There are three types of nesajjika also. Of the three, for the ultimate
[ukka.t.tho], it is not proper to have a back rest, knee binding cloth,
nor body binding cloth. For the moderate, one of these things are
allowed. For the mild, all are, and even a pillow, the 'pa~nca"nga
chair', or the 'satta"nga' are allowed. The pa~nca"nga is a chair with
a back rest. The 'satta"nga' has the back rest plus the armrests. It is
said that the later was made for the Venerable Abhaya thera who
attained anaagami, and later achieved parinibbana.
The breach / break of
nesajjika"nga
Any one of these three kinds of dhuta"ngas is broken when the person
lies down; according to his own inclination. This is the break /
failure in the dhuta"nga.
[N75]
The aanisa.msa [benefits] of
nesajjika"nga
The benefits are:
1. Mental attachments described
as 'he often indulges in the pleasure lying down, of reclining, or
sleeping{
63} are severed;
2. Conducive to the practice of meditation;
3. Admirable posture;
4. Worthy of perseverance;
5. Right practice is well accumulated.
Conclusion
The heart of Maara would be disturbed by the ascetic seated cross
legged, straight backed. The bhikkhu who abandons the pleasure of lying
down, of sleep, full of perseverance, content with sitting, renders the
'forest of ascetics' magnificent. Therefore the wise bhikkhu should
correctly develop nesajjika ascetism, thus.
This is the explanation of the undertaking [samaadaana], application
[vidhaana], types [pabheda], breach [bheda], and benefits [aanisa.msa]
of the nesajjika"nga respectively.
{P37}
[N77]
Dhuta"ngapaki.n.nakakathaa
The following is the explanation
according to the gathaa [words, lines, verse, stanza]: through
the three kusalas [kusalattika]; through the analysis of the vocabulary
such as the word dhuta; summarized or in detail.
[N77]
Analysis through the three
kusalas [kusalatika]
According to the three kusalas, all dhuta"ngas are either kusalas or
abyaakata since they are undertaken by the sekkhas [ariyans below the
arahant level], puthujjhanas [ordinary people] and the khii.naasavaas
[arahants]. There are no akusala dhuta"ngas. Some might say that
there are akusala dhuta"ngas according to the Paalii, for example: 'The
bhikkhu of improper desires, governed by greed, is aara~n~nika'{
64}. They should be told: We do
not say the
bhikkhu with
akusala in his heart would not dwell in the woods. Any bhikkhu dwelling
in the forest is called aara~n~nika; however, there are aara~n~nikas
who have improper desires as well as those without. It has
already been explained that 'the principles are called 'dhuta"ngas'
because they enable the 'dhuta' bhikkhu to eliminate kilesas through
their undertakings. They are also called dhuta"ngas because of the
dhuta principle whose function is to eliminate kilesas; they are also
called thus because they not only eliminate the adverse harm, but also
are principles to be applied or 'practiced' [pa.tipakkhaniddhunanato
a"ngaani ca pa.tipattiyaatipi dhuta"ngaaniiti]. Neither are there
akusala dhutas [which are those with these ascetic principles].
Neither are there akusala principles which can render the practice a
dhuta"nga in order to eliminate kilesa. Neither can akusala eliminate
adverse harm such as attachment in ciivaaras nor can it be a principle
of practice. Therefore it is proper to say that there are no akusala
dhuta"nga.
[N79]
Dhuta"nga that is not kusalattika does not exist. How could what does
not exist eliminate anything, to be called dhuta"nga? The fault of
breaching the undertaking of the practice of the dhuta"nga would also
be theirs; therefore their words should not be accepted. These are the
primary explanations through the three kusalas.
The explanation through the
analysis of the vocabulary such as the word 'dhuta'
[N80]
In the analysis of the vocabulary such as the word 'dhuta', one should
understand the words dhuta, dhutavaada, dhutadhamma, and for whom the
usage of the dhuta''ngas are beneficent / convenient [sappaayaati].
[N81]
Dhuta
Of these words, dhuta means:
1. The person who has
eradicated kilesas, and
2. The dhamma through which kilesa is eradicated.
Dhutavaada
Concerning dhutavaada, there are people who are dhuta but not
dhutavaada, and those who are not dhuta but are dhutavaada; those who
are neither and those who are both.
[N82]
Of the four, any one who eliminates kilesas through the dhuta"ngas but
does not teach others about the dhuta"ngas, for example the thera
Baakula, is a dhuta without being a dhutavaada, as said in 'the
venerable Baakula is a dhuta but not a dhutavaada'. As to one who
hasn't eradicated his kilesas through the dhuta''ngas but has taught
others about the austerities: for example the venerable Upananda
Sakyaputta Thera, is not a dhuta but is a dhutavaada. As has been said,
'the venerable Upananda Sakyaputta Thera is not a dhuta but a
dhutavaada.' Anyone who fails to do both is neither dhuta nor
dhutavaada, such as the venerable Laa.ludaayii. As has been said, 'the
venerable Laa.ludaayii Sakyaputta Thera is neither a dhuta nor a
dhutavaada.' Anyone who succeeds in both is dhuta as well as
dhutavaada, such as the venerable Saariputta. As has been said, 'the
venerable Saariputta, the general / minister in the Dhamma, is both a
dhuta and a dhutavaada.'
[N83]
Dhutadhamma
The analysis of the words 'dhuta dhammas': the explanation is that
there are five dhammas that accompany the dhuta"nga cetana as follows:
appicchataa [few needs],
santu.t.thitaa [satisfaction
with little],
sallekhataa
[behaviour that wears away kilesas],
pavivekataa [reclusion],
idamatthitaa [knowledge of the
beneficence]. Called dhutadhamma because of the words, '
appicchata.myeva nissaayaa'
[based on few needs]{
65}.
[N84]
Of these, appicchataa [few needs] and santu.t.thitaa [satisfaction with
little] are categorized as alobha. Sallekhataa [behaviour that wears
away kilesas], pavivekataa [reclusion] are classified as both alobha
and amoha realities. Idamatthitaa is ~naana [panna of realities as they
truly are]. These two are both eliminated by the dhuta: lobha for
improper objects [pa.tikkhepavatthuusu lobha.m] through alobha, and
moha that hides the harm in improper objects
[aadiinavapa.ticchaadaka.m] through amoha. In addition, alobha would
eliminate attachment to pleasure of the senses through use of the
requisites allowed, and amoha would eliminate any self torture through
stress and strictness [attakilamathaanuyoga.m]. Therefore these five
dhammas are dhutadhammas.
[N85]
Dhuta"nga
The analysis of the word dhuta"nga: there are 13 dhuta"ngas, which are
pa.msukuulika"nga, etc. [through] nesajjika"nga. These have been
explained according to their meanings and through their characteristics.
[N86]
The use of dhuta"nga
The use of dhuta"nga is beneficent for those with raagacarita
[disposition towards lobha] and mohacarita [disposition towards moha]{
66}. Why? Because the use of
dhuta"nga is a
difficult /
hard to endure practice [dukkhaapa.tipadaa] and the austere abiding /
living that wears away kilesas. Raga would subside through the use of
dukkhaapa.tipadaa and moha through sallekha. In addition,
aara~n~nika"nga and rukkhamuulika"nga [dwelling in the forest and at
the foot of a tree] are beneficent [suppaaya] for those disposed to
anger; the aversion of those with dosacarita [disposition towards
anger] would subside when there is no adverse contact with anyone alone
in the woods or at the foot of the trees.
This is the explanation through the analysis of the vocabulary such as
the word dhuta.
[N87]
Explanation in brief and in
detail
Summary
The explanation about the brief and detailed praxis: in summary, there
are only eight dhuta"ngas, three principle practices and five separate
ones. The
three principle
dhuta"ngas are:
sapadaanacaarika"nga
[the principal of one who goes to houses in order of their location
(and not according to preferences or skipping around), habitually / as
a habit / ordinarily],
ekaasanika"nga
[the principal of one who eats at only one sitting habitually / as a
habit / ordinarily], and
abbhokaasika"nga
[the principal of one who lives in the open habitually / as a habit /
ordinarily]. When sapadaanacaarika"nga is maintained, so is
pi.n.dapaatika"nga [the principal of one who partakes only of alms food
habitually / as a habit / ordinarily]. When ekaasanika"nga is
maintained, so are pattapi.n.dika"nga [the principal of one who
partakes only of alms food in the alms bowl habitually / as a habit /
ordinarily] and khalupacchaabhattika"nga [the principal of one who does
not accept food offered after he had begun the meal habitually / as a
habit / ordinarily.] well kept. When abbhokaasika"nga is maintained,
what is there to uphold in rukkhamuulika"nga [the principal of one who
lives at the foot of the tree / under the shade of a tree habitually /
as a habit / ordinarily] and yathaasanthatika"nga [the principal of one
who lives in (whatever) dwellings arranged (for him) habitually / as a
habit / ordinarily]. Therefore there are only eight dhuta"ngas: these
three principle ones
and five
separate ones which are:
aara~n~nika"nga
[the principal of one who lives in the forest habitually / as a habit /
ordinarily],
pa.msukuulika"nga
[the principal of one who wears discarded rags habitually / as a habit
/ ordinarily],
teciivarika"nga
[the principal of one who wears [no more than] three robes habitually /
as a habit / ordinarily],
nesajjika"nga
[the principal of one who sleeps seated (and not lying down) habitually
/ as a habit / ordinarily], and
sosaanika"nga
[the principal of one lives in a cemetary habitually / as a habit /
ordinarily].
[N88]
Another summary is that there are four types: concerning ciivaras
[two], concerning pi.n.dapaata [five], concerning senaasanas [five],
concerning viiriya [one]. Of these four types, nesajjika"nga concerns
viiriya [effort, perseverance]. The rest are already clear. Another
summary is that classified according to their basis, there are two
types in all: based on paccayas [twelve], and on viiriya [one]. They
are also two according to what should and should not be cultivated.
When the bhikkhu practices the dhuta"ngas and his mental development
progresses, he should cultivate them. If it deteriorates, he should not
practice them. For those whose development progresses without fail
whether he practices or not, he should keep the dhutangas in order to
assist later generations. Even those whose mental development does not
progress whether he practices the austerities or not should also
cultivate them, to accumulate future tendencies. Therefore they can
also be classified as two according to what should and should not
be cultivated.
[N89]
The commentaries also state, 'All dhuta"ngas are one through intention
[cetanaa] since the cetana to undertake the dhuta"ngas is one and the
same'. Some also say, 'It is said that whatever is the cetanaa is the
dhuta"nga'{
67}.
[N90]
Detailed classification of the
dhuta"ngas
There are 42 types: 13 for bhikkhus, 8 for bhikkhunis, 12 for
samaneras, 7 for women probationers and samaneriis, and 2 for men and
women laity.
[N91]
When the cemetery also fits the description of a forest as well as the
open air [abbhokaase aara~n~nika"ngasampanna.m], a bhikkhu would be
able to develop all the dhuta"ngas simultaneously. For bhikkhunis and
probationers, both aara~n~nika"nga and khalupacchaabhattika"nga are
forbidden by the vinaya. Abbhokaasika"nga, rukkhamuulika"nga, and
sosaanika"nga are difficult for them to keep since it is improper for
them to live unaccompanied, and in such places it is difficult to find
someone with the same zeal. Even if there were, they would still not
avoid living in company. Therefore the desired benefits of the
dhuta"nga would not arise for her. Because of this impracticality,
there are five less, leaving only 8 dhuta"ngas for bhikkhunis.
[N92]
Aside from the teciivarika"nga, all 12 described above are for
saamaneras, of [the 12] seven are for probationers and saamaneriis. For
upaasaka and upaasikaas, there are two suitable and useful dhuta"ngas:
ekaasanika"nga and pattapi.n.dika"nga. Therefore, in detail, there are
42 types of austerities.
This is the explanation in summary and in detail.
[N93]
This concludes the exposition on the dhuta"nga which is the routine
that bhikkhus should undertake in order to perfect qualities such as
satisfaction with little and contentment with what one has; which are
purifiers of the siilas already mentioned, in the Visuddhimagga [Path
of Purity] manifested as siila, samaadhi and pa~n~naa through the
passage beginning with '
siile
pati.t.thaaya naro sapa~n~no' [the bhikkhu who is governed by
pa~n~na, established in siila.].
Second chapter of the
Visuddhimagga
called the Explanation of the Dhuta"ngas,
which I
composed for the benefits of good people.
Footnotes
1 The Thai adds in
brackets: the three
customary
attributes of the ariyas (prahpaiynii khong prah ariyajaow); while the
English states, 'the [first] three of the ancient Noble One's
Heritages'.
2 Sallekhataa - the
Thai: khahd glaow,
'shape and
polish: scrape and whittle away [kilesas]'.
3 I have deviated from
the Thai quite a
bit here, as
well as from the English who have both placed the te gu.ne way at the
end of the paragraph, probably to associate it with the number four
there. I myself don't see the Paalii as too hard to follow at this
stage, so have kept it in the first sentence as in the original.
4 A.ii,27.
5 Thai: ohng
haeng pigsu
phou mii garn
sohng waii
sueng paah bahng sou koun pehn pohggahtih.
6 And not according to
preferences or
skipping
around; the Thai: mii garn tiaw paii tahm lahmdahb ruen pehn pohggati.
7 Thai: chahn nah aahsahnah
diaw:
literally to eat
at only one seat.
8 Thai: tueh aow gawn khaow
naii bahd.
9 The Thai version says:
maii chahn
padchaahpahd:
literally, does not eat late / after food.
10 Thai: naii
sehnaahsahnah taahm tii
tahn jahd haii.
11 Thai: you duaii kwaahm
nahng: lives
seated.
12 Thai: trawg.
13 Thai: soung khuen.
14 Thai in brackets: paah
doud gawng
foun: dust
pile-like cloth.
15 Khaluuti
pa.tisedhanatthe nipaato.
Pavaaritena
sataa pacchaa laddha.m bhatta.m pacchaabhatta.m naama, tassa
pacchaabhattassa bhojana.m pacchaabhattabhojana.m, tasmi.m
pacchaabhattabhojane pacchaabhattasa~n~na.m katvaa pacchaabhatta.m
siilamassaati pacchaabhattiko. Na pacchaabhattiko khalupacchaabhattiko.
Samaadaanavasena pa.tikkhittaatirittabhojanasseta.m naama.m.
A.t.thakathaaya.m pana vutta.m khaluuti eko saku.no. So mukhena
phala.m gahetvaa tasmi.m patite puna a~n~na.m na khaadati. Taadiso
ayanti khalupacchaabhattiko. Tassa a"nga.m khalupacchaabhattika"nga.m.
16 The Thai version adds,
'tii
senaahsana pahnyaah
pahgahtih': that the normal/ordinary / habitual panna concerning the
senaasana.
17 See MA.ii,140; Pm.77.
18 Thai: tii puag mawh
piih haii aahb
naahm dum
glaow] and discarded afterwards because they think the cloth is jinxed
[duaii sahmkahn waah paah nahn pehn gaahlahgahnnii.].
19 Their robes and
requisites appear at
the moment
of their ordination, when the Buddha said 'ehibhikkhu'.
20 The Thai explains that
the laity
builds the
senaasana and offers clothing to those who live there.
21 The Thai is not very
clear, gerd mii
kwaahm
patibahd tii sohmkwan gaer nihsaii taahm prah baalii (bawg anuusaahn)
khaw waah bahnpacha aasaii bahngsugun jiiworn. See Vin.i,58,96;
mahaava. 128.
22 A.ii,26; a. ni. 4.27;
itivu. 101.
23 The Thai adds in
brackets: There are
five
'dhutadhammas' of the dhuta"ngas: apicchataa, santu.t.thita,
sallekhata, pavivekata, idamatthita as explained earlier at the
beginning of the dhuta"nga section: merits such as content / satisfied
with little [appicchataa] contentment / satisfaction with whatever one
has [santu.t.thitaa], higher life austerity sallekhataa. The
Thai: khahd glaow, 'shape and polish: scrape and whittle away
[kilesas]'], tranquil [vivekaa (from kilesas)], non accumulation
[apacaya (of kilesas)], effort / perseverance / resolution
[viiriyaarambha], and being easy to support / keep / feed.
24 Bhikkhus who are in
communion
[sabhaagabhikkhuuna.m]. The Thai version mentions in brackets that the
Singhalese and European version do not have the negative prefix, but in
the Thai Paalii original the sentence includes the negative na at the
beginning of the sentence: Na sabhaagabhikkhuuna.m ciivarampi
antarantaraa paribhu~njitu.m va.t.tati. The Thai also adds that the
word antarantaraa confirms this line of thought: that it is allowed to
wear another bhikkhu's robes but not to keep it, nor, here in this
sentence, to borrow them too frequently.
25 The Thai span is from
the tip of the
thumb to
that of the little finger stretched as far apart as possible on both
sides.
26 The Thai length
[sauwg] is from the
tip of the
fingers to the elbow.
27 See M.i,180
28 Thai: mii kid tii jah
praahrohm noii
29 The Thai in brackets
says that even
though many
kinds of cloth are allowed, only three are used by the tirekaciivarika.
30The Thai suggests in
brackets that
this might be
people who came to live nearby in order to support the monastery more
conveniently.
31 The Thai version has
simply
'vaarabhattan' with
the explanation in brackets: food that people take turns offering.]
32 The Thai adds, in
brackets, 'auwg
chue' or
calling by name.
33 sa"nghato
niraamisasalaakaapi:
niraamisasa
[literally lot drawn without 'aamisa' or any requisite that does not
bring attachment] is explained both in the Thai and English versions as
lot drawn not for 'actual food'; the Thai adds that the Maha Tiikaa
said it may be medications [or food used as medication, as we had seen
earlier].
34 The Thai adds in
brackets: ending the
alms round.
35 The Thai version adds,
in brackets
'an invitation
to'.
36 The Thai version adds,
in brackets
'an invitation
to'.
37 a. ni. 4.27; itivu.
101; Vin.i,58,96.
38 The Thai: maii tawng
liang pouw uen-
this is
unfortunately the direct opposite to the English version.
39 See Vin Pacittiya 33
and Comy.
40 In the order of
location, according
to the Thai.
41 The Thai explains in
brackets that
this meant the
order of the houses along the road [ / path].
42 The Thai adds in
brackets: even if
people come
from other houses to take the bowl.
43 The Thai is a little
odd: Maii tawng
jawng
[fahng] kahm kaahn chue [naii garn nimohn].
44 The Thai adds in
brackets that he
could sit down
and continue to eat afterwards, which is why the thera's words are
brought up and discussed here.
45 Some details here we
may never be
able to
ascertain: what did yaagu indicate in our Buddha's or the Venerable
Buddhaghosa's time? Even today 'yaahkou' in Thailand is a light creamy
pudding made from young milk rice kernels that hadn't ripened into
solid grains into a creamy dessert. Modern Thai products even make milk
drinks and ice cream in this flavor. The Pali translated into Thai
however often says 'rice soup [khaow tohm] / rice gruel', which would
not be sweet. It seems, in this passage, to be a sweet dish also, since
to add fish curry to it would be 'disgusting' while honey and sugar
would be alright. Again, just some interesting details in the
translation that has no bearing on the dhamma being taught; that you
should not make your food disgusting even though you have undertaken to
use only one vessel.
46 The Thai translate the
word as plaah
raah, a
salted fish preserve.
47 The Thai adds a
comment in brackets
that this
part is hard to understand and indicates that the translator is
explaining it according to his own inclination; saying at the beginning
of the brackets: nii gaw khaow jaii yaahg. jah pehn chehn nii grahmahng.
48 Cf. Vin. iii,46.
49 paaraa. 92; Vin.iii,46.
50 vibha.529; Vbh.251;
Ps.i,176.
51 Vin.iv,183.
52 The Thai adds in
brackets (pouw moung
jah
rahgsaah touhdohng haii bawrisoud paii taah diaow) one who intends to
maintain the purity of the dhuta"nga no matter what.
53 A.iii,343; a.
ni. 6.42; 8.86.
54 mahaava. 128;
Vin.i,58,96.
55 a. ni. 4.27; itivu.
101; A.ii,26.
56 Vin.i,58.
57 The Thai version
alludes to the
Mahaa Tika which
says that the Buddha was born, attained nibbana and parinibbana under
trees, as well as taught the Dhammacakka for the first time under one.
The Thai version alludes to the Mahaa Tika which says that the Buddha
was born, attained nibbana and parinibbana under trees, as well as
taught the Dhammacakka for the first time under one.
58 The Thai adds in
brackets: these
saalas are built
in the middle of the road so people can go straight in without leaving
the road, as those found in 'Siihala Island'.
59 The Thai version
explains in brackets
that 'the
inside' of a tree is the foot or the shade of the tree, that of a
mountain / hill / rock is the overhanging cliffs, that of a house the
eaves.
60 Sri Lankan
style, according the
Venerable
~Naanamolii.
61 The Thai version says
unless the
corpse is
straight ahead, one shouldn't turn to look at it, just glance from the
corner of the eye.
62 jaa.1.1.136;
paaci. 793; Ja.i,476;
Vin.iv,259.
63 Thai: Prakaowb neung
neung sueng
kwaahm soug
naii garn nawn, soug naii garn ehgkahnehg, soug naii kwaahm lahb. See
M.i,102; dii. ni. 3.320; ma. ni. 1.186.
64 a. ni. 5.181;
pari. 325; A.iii, 219.
65 a. ni. 5.181;
pari. 325; A.iii, 219.
66 Translator's note: I
found that the
meaning of
carita in my opinion is best conveyed through the English word
disposition, according to the online MW definition:
Main Entry: dis?po?si?tion
Pronunciation: "dis-p&-'zi-sh&n
Function: noun
Etymology: Middle English, from Middle French, from Latin disposition-,
dispositio, from disponere
1 : the act or the power of disposing or the state of being disposed :
as a : ADMINISTRATION, CONTROL b : final arrangement : SETTLEMENT
<the disposition of the case> c (1) : transfer to the care or
possession of another (2) : the power of such transferal d : orderly
arrangement 2 a : prevailing tendency, mood, or inclination b :
temperamental makeup c : the tendency of something to act in a certain
manner under given circumstances
- dis?po?si?tion?al /-'zish-n&l, -'zi-sh&-n&l/ adjective
synonyms DISPOSITION, TEMPERAMENT, TEMPER, CHARACTER, PERSONALITY mean
the dominant quality or qualities distinguishing a person or group.
***DISPOSITION*** implies customary moods and attitude toward the life
around one <a cheerful disposition>. TEMPERAMENT implies a
pattern of innate characteristics associated with one's specific
*physical and nervous organization* <an artistic temperament>.
TEMPER implies the qualities acquired through experience that determine
how a person or group meets difficulties or handles situations <a
resilient temper>. CHARACTER applies to the aggregate of moral
qualities by which a person is judged apart from intelligence,
competence, or special talents <strength of character>.
PERSONALITY applies to an aggregate of qualities that distinguish one
as a person <a somber personality>.
67 The Thai adds in
brackets, 'The
dhuta"nga is
cetanaa'.
