菩薩戒本疏 2.126

2.126

頭陀，此云「抖擻」。抖擻著心，故蕭然塵外。能莊嚴戒，故應隨行。行不擇處，容致夭喪。又未離欲者，在難心不得安，故須避難。行得其所，七眾同制。聲聞避難，亦應同制。二時常行，不必制之。文中「常應二時頭陀」者，以春秋二時，寒膃調適，無妨損故，制在此二時行。《瑜伽論》云：「問：何故名為杜多功德？答：譬如世間，或毛或㲲，未鞭未彈，未紛未擘，爾時相著，不耎不輕，不任造作縷綫氈蓐。若鞭若彈，若紛若擘，爾時分散，柔軟輕妙，堪任造作縷綫氈蓐。如是行者，由飲食貪，於諸飲食，令心染著。由衣服貪，於諸衣服，令心染著。由敷具貪，於諸敷具，令心染著。彼由如是杜多功德，能淨修治，令其純直，柔軟輕妙，有所堪任，隨順依止，能修梵行，是故名為杜多功德。於飲食中，有美食貪及多食貪，能障修善。為欲斷除美食貪故，常期乞食，次第乞食。為欲斷除多食貪故，但一座食，先止後食。於衣服中，有三種貪，能障修善：一、多衣貪，二、耎觸貪，三、上妙貪。為欲斷除多衣貪故，但持三衣。為欲斷除耎觸貪故，但持毳衣。為欲斷除上妙貪故，持糞掃衣。於諸敷具，有四種貪，能障修善：一、諠雜貪，二、屋宇貪，三、倚樂臥樂貪，四、敷具貪。為欲斷除諠雜貪故，住阿練若。為欲斷除屋宇貪故，常居樹下，逈露塚間。又為欲斷除婬佚貪故，常住塚間。為欲斷除倚臥貪故，常期端座。為欲斷除敷具貪故，處如常座。是名成就杜多功德。」又云：「當知此中，若依乞食無差別性，唯有十二。若依乞食有差別性，便有十三。」「冬夏坐禪」者，冬則大寒、夏則大熱，又損傷多妨於遊行，故制靜坐。「結夏安居」者，期心一處靜緣栖託故云「安居」，必無急緣不妄遊行。若於自他有利益處，隨緣開許受日出界。受日之法於五部中隨應用之。「常用楊枝澡豆」者，楊枝有五德故常用，澡豆為清淨故亦常用。「十八物」者，三衣為三，四瓶、五鉢、六坐具、七錫杖、八香爐、九漉水囊、十手巾、十一刀子、十二火燧、十三鑷子、十四繩床、十五經、十六律、十七佛像、十八菩薩形。前十四資身道具，後四出世勝軌，故制令常隨不得離也。「頭陀者從正月」下制時節也。非但行時調適，亦有所標勝軌，如《心王經》所說應知。「若布薩日」下制布薩法，法如經初序說。舊疏云：聲聞心弱必假四人已上方得廣誦，大士行勝一人亦許廣說。今謂廣誦，聲聞亦許，但不得作白羯磨也。菩薩法中理應如此，雖復廣誦不得作白。「誦者高座、聽者下坐」者，為恭敬法故，律亦不聽在下為高說。「各各被九條七條五條袈裟」者，一云：以此文證三衣皆得入眾用。一云：此是并著被衣。如《三千威儀》云：「不箸泥洹僧不得被五條，不著五條不得被七條，不著七條不得被九條。」故知并著也（更詳彼文）。「結夏安居一一如法」者，結時、依處、受日、出界、自恣、舉懺，皆准律行之。「若頭陀時莫入難處」下，辨行頭陀及夏安居擇處避難，此中所制從始至末。一云：道俗悉同。一云：遊止教化不得冐難。此則通制道俗。若安居法布薩令坐，但制出家五眾。《優婆塞經》云：「優婆塞應畜僧伽梨、衣、鉢、錫杖。未知十八物盡須備不？菩薩僧尼至半月，應兩邊布薩，誦大小二本。不者，輕垢（更詳本文）。在家菩薩，若家內有淨室，半月應自誦。若無者，由旬內寺舍作菩薩布薩，則應往聽。都不者，輕垢。若自家諠迫，及由旬內無菩薩會集者，不犯也。」

"Dhūta" is translated here as "shaking off". Shaking off the attached mind, one is thus serene and aloof beyond worldly dust. Because it can adorn the precepts, one should practice it accordingly. If one does not choose one's place when practicing, it might easily lead to an untimely death. Furthermore, for those who have not yet abandoned desire, their minds cannot be at peace amid perils; hence, one must avoid perils. When the practice finds its proper place, it is a regulation shared by all seven assemblies. The śrāvakas' avoidance of perils should also follow this same regulation. Regularly practicing it during the two seasons does not necessarily require a strict mandate. In the text, 'should always undertake dhūta during two seasons' means that because the two seasons of spring and autumn have well-regulated cold and warmth without hindrance or harm, its practice is regulated for these two seasons. The Yogācārabhūmi-śāstra states: 'Question: Why are they called dhūta virtues? Answer: For example, in the world, whether hair or fine cotton, when it has not yet been whipped or fluffed, not loosened or separated, at that time it clings together, is neither soft nor light, and cannot be used to make thread, yarn, felt, or mats. If it is whipped or fluffed, loosened or separated, at that time it disperses, becomes soft and delicately light, and can be used to make thread, yarn, felt, or mats. In this same way, the practitioner, due to greed for food and drink, allows the mind to be defiled and attached to various food and drink. Due to greed for clothing, the mind is defiled and attached to various clothing. Due to greed for bedding, the mind is defiled and attached to various bedding. By means of such dhūta virtues, one can purely cultivate and refine them, making them pure and upright, soft and delicately light, capable [of proper use], so that following and relying on them one can cultivate the brahma-practice; therefore they are called dhūta virtues. In food and drink, there is greed for delicious food and greed for abundant food, which can obstruct the cultivation of good. In order to cut off greed for delicious food, one always resolves to beg for food and begs for food in successive order. In order to cut off greed for abundant food, one eats only at a single sitting and stops before eating again. In clothing, there are three kinds of greed that can obstruct the cultivation of good: first, greed for many clothes; second, greed for soft touch; third, greed for superior finery. In order to cut off greed for many clothes, one keeps only the three robes. In order to cut off greed for soft touch, one keeps only coarse woolen robes. In order to cut off greed for superior finery, one keeps robes made of cast-off rags. In bedding, there are four kinds of greed that can obstruct the cultivation of good: first, greed for noisy crowds; second, greed for houses; third, greed for the pleasure of reclining and resting; fourth, greed for comfortable bedding. In order to cut off greed for noisy crowds, one dwells in an araṇya. In order to cut off greed for houses, one always dwells under trees or in the open air among charnel grounds. Also, in order to cut off greed for indulgence and lust, one always dwells in charnel grounds. In order to cut off greed for reclining, one always resolves to sit upright. In order to cut off greed for comfortable bedding, one stays in an ordinary seat. These are called accomplishing the dhūta virtues.' It also states: 'It should be known that herein, if based on begging for food without distinctions, there are only twelve. If based on begging for food with distinctions, there are thirteen.' 'Seated meditation in winter and summer' means that winter has great cold and summer has great heat, and there are many injuries and impediments to traveling about; therefore, sitting in quietude is prescribed. 'Summer retreat' means intending the mind upon a single place to rely on tranquil conditions, hence called 'retreat' (vārṣika); unless there is an urgent condition, one does not travel about haphazardly. If there is a place beneficial to oneself or others, one is permitted according to circumstances to accept days to go beyond the boundary. The method of accepting days should be applied according to the five vinaya traditions. Regarding 'always use tooth-wood and cleansing powder', because tooth-wood has five virtues it is always used; because cleansing powder is for purification, it is also always used. As for the 'eighteen items', the three robes make three; fourth, the bottle; fifth, the bowl; sixth, the sitting mat; seventh, the pewter staff; eighth, the incense burner; ninth, the water filter bag; tenth, the towel; eleventh, the knife; twelfth, the fire-striker; thirteenth, the tweezers; fourteenth, the rope bed; fifteenth, the sūtras; sixteenth, the vinaya; seventeenth, an image of the Buddha; eighteenth, an image of a bodhisattva. The first fourteen are requisites for sustaining the body; the latter four are supreme models for transcending the world. Hence, it is regulated that they must always accompany oneself and never be separated. From 'dhūta, from the first month' onward, the time and season are regulated. Not only is the practice time well-tempered, but there are also supreme standards signified by it, which should be understood as explained in the Sūtra of the Mind King. From 'if it is a poṣadha day' onward, the method of poṣadha is regulated, and the method is as explained in the opening preface of the sūtra. An old commentary states: 'Because the minds of the śrāvakas are weak, they must rely on four or more people before they can recite at length; the practice of the Mahāsattvas is superior, so even one person is permitted to expound at length.' Now I say that for extensive recitation, śrāvakas are also permitted, but they cannot perform the formal jñapti-karman. In the bodhisattva method it should reasonably be like this: although reciting at length, one cannot perform a jñapti-karman. 'The reciter sits on a high seat, and the listeners sit on lower seats' is done to show reverence for the Dharma; the Vinaya also does not allow one below to expound for someone above. Regarding 'each wearing a nine-strip, seven-strip, or five-strip kāṣāya', one interpretation says: 'Using this text as evidence, all three robes can be worn to enter the assembly.' Another says: 'This means wearing them in layers. As the Three Thousand Manners states: "Without wearing the antarvāsaka one must not wear the five-strip; without wearing the five-strip one must not wear the seven-strip; without wearing the seven-strip one must not wear the nine-strip." Thus we know they are worn in layers (this should be examined further in that text).' 'Each and every detail should also conform to the Dharma when observing the summer retreat' means that the timing of binding, the places of reliance, the acceptance of days, crossing the boundary, the pravāraṇā, and the raising of offenses and confession should all be practiced in accordance with the Vinaya. From 'when practicing dhūta, do not enter perilous places' onward, this explains choosing a place to avoid perils when practicing dhūta and during the summer retreat; what is regulated here applies from beginning to end. One interpretation says: 'Clergy and laity are all the same.' Another says: 'When traveling and teaching, one must not brave perils.' This applies universally to both clergy and laity. If it is the retreat method and seating for poṣadha, it regulates only the five monastic assemblies. The Upāsaka-śīla-sūtra states: 'An upāsaka should keep a saṃghāṭī, robe, bowl, and pewter staff. It is not yet known whether all eighteen items must be fully prepared. Bodhisattva monks and nuns, upon the half-month, should hold poṣadha on both sides, reciting both the Great and Small versions. If they do not, it is a duṣkṛta offense (this should be examined further in the root text). For lay bodhisattvas, if they have a clean room in their home, they should recite it themselves every half-month. If they do not have one, and there is a monastery within a yojana holding a bodhisattva poṣadha, they should go to listen. If they do not do so at all, it is a duṣkṛta offense. If one's own home is noisy and crowded, and there is no bodhisattva gathering within a yojana, it is not an offense.'