梵網經古迹記 2.197

2.197

述曰：身心道器，不敢毀傷，逐靜遊行，亦避嶮難也。言「頭陀」者，新音杜多，此云抖擻，抖擻煩惱生死染故。如《善意天子經》云：頭陀者，抖擻貪、瞋、癡、三界、六入等。依《瑜伽》等，或十二，或十三，謂依食四，依衣有三，敷具有六。依食四者：一、常期乞食，隨往還家，隨得受故；二、次第乞食，巡家乞故；三、但一坐食；四、先止後食。《瑜伽論》云：初二對治美食貪，後二對治多食貪。若依乞食，無差別性。十二杜多，若開十三。《大智論》云：受請食者，若得起慢，不得懊惱。受僧食者，隨眾事多，心散妨道。受常乞食，尚求一食，多有所妨，況小食等？故一坐食，有雖一食，極飽妨道。故節量食，謂隨所食，三分留一，即身輕安，易消無患。衣中有三者：一、但持三衣；二、但持毳衣；三、持糞掃衣。如次對治多衣、耎觸、上妙三貪。《大智論》云：衣輒蓋身不多不少，少欲知足故受三衣。好衣難覓亦招賊難，故受納衣等法。敷具六者：一、住阿練若，除誼雜貪，近遠去一拘盧捨。《西域記》云：名一牛吼，謂大牛吼聲可聞也。《大智論》云：雖出居家還屬師徒，心復嬈亂故受練若。二、樹下坐。《瑜伽論》云：除屋宇貪。三、露地坐。《智論》云：除好樹貪，月光遍照空中明淨，心易入空三昧故。四、塚間坐，除婬泆貪，易得離欲故。五、常期端坐，除倚臥貪。《智論》云：身四威儀中坐為第一，食易消化離沈掉故。六、處如常坐，除敷具貪，一敷設後終不數數翻修理故。《瑜伽論》云：由食等貪不順梵行，如未彈毛不任作氈。今此杜多淨修令純，有所堪任不增不減。《智論》云：「佛法唯以智慧為本，不以苦為先，是法皆助道，諸佛常讚歎。」言「二時頭陀」者，春秋二時宜皆遊方。「冬夏坐禪」者，以極寒熱宜攝迹故。七十三云：菩薩雖行十二杜多，不貴阿練若等法。解云：以順聲聞少事行故。此中「楊枝」，口香除熱，故晨嚼之。楊枝有德，如《阿含》說。「澡豆」落垢，去膩洗身。「三衣」者，三世諸佛福田之相。《大悲經》說：若佛子！於我滅後有戒無戒，但有被著如來三衣，從慈氏佛終至樓至佛，皆得涅槃無有遺餘。「瓶」持水器。「鉢」欲乞食，梵云鉢多羅，此云應量器，大者即容斗半，小即可受。《五舛律》制鐵瓦，餘不得畜。「坐具」護衣之觸，「錫杖」止毒虫獸，「香爐」感佛，「漉水」救生，「手巾」拭手，「刀子」割甲，「火燧」求火，「鑷子」拔莿，「繩床」安身，「經律」生解，「尊像」起信，是故道具必須具也。「十八種物」者，義寂師云：除楊枝、澡豆，取三衣等，別開經、律、佛、菩薩故。然唐國說三衣為三，經律為一，佛菩薩為一。故「十八常隨其身如鳥二翼」者，道具已足，離多事故。如《大集》云：初業菩薩常樂寂靜，不樂多事，於多事人莫起嫌心。若《優婆塞戒經》云：優婆塞應畜僧伽梨、衣鉢、錫杖，此何所用？和上云：菩薩亦有心出家故。如《無垢稱經》讚維摩詰云：不離三衣鉢等。餘文可解。於難處中有其二文：一、制初入，如經「若頭陀時莫入難處」，所謂國難等一切難處中也。二、制住中，如經「悉不得入一切難處」，故言頭陀乃至夏坐安居。自下如次牒前結犯。「是諸難處亦不得入」者，牒初制也。此諸難處況行頭陀者，牒後制也。見難處已下，舉違結罪。

The commentary states: Body and mind are vessels of the Path; one does not dare damage them; in pursuing quiet wandering, one also avoids perilous dangers. As for "dhūta," the new transcription is duto; here it is translated as "shaking off," because it shakes off the defilements of afflictions and saṃsāra. As the Śubhavyūharājaparipṛcchā-sūtra states: Dhūta is shaking off greed, anger, delusion, the three realms, the six sense entrances, and so forth. According to the Yogācārabhūmi and other texts, there are either twelve or thirteen, namely four based on food, three based on clothing, and six based on bedding and seats. The four based on food are: 1. Constantly committing to begging for food, accepting whatever one receives as one goes to and from houses; 2. Begging for food in sequential order, begging from house to house; 3. Eating in only a single sitting; 4. Stopping before eating [further, i.e., refusing additional food]. The Yogācārabhūmi states: The first two counteract craving for fine food, and the latter two counteract craving for much food. If based on begging for food, there is no distinct difference. The twelve dhūtas may be expanded to thirteen. The Mahāprajñāpāramitopadeśa states: If one accepts invitations for food, pride arises if one gets it, and distress arises if one does not. If one accepts food from the saṃgha, many affairs follow the community, distracting the mind and obstructing the Path. If one accepts constant begging for food, even seeking a single meal entails many distractions, how much more so for minor meals and the like? Therefore, one eats in a single sitting. Some, though eating once, become extremely full and obstruct the Path; therefore, one regulates the quantity of food, meaning whatever is eaten, one leaves one third, whereby the body is light and at ease, easily digesting without ailment. The three in clothing are: 1. Keeping only three robes; 2. Keeping only robes of fine wool; 3. Keeping robes of rags from the dust heap. In order, these counteract the three cravings for many clothes, soft touch, and superior quality. The Mahāprajñāpāramitopadeśa states: Clothing merely covers the body, neither too much nor too little; out of having few desires and knowing contentment, one takes the three robes. Fine robes are hard to find and also invite the danger of thieves; therefore, one accepts the practice of rag-robes and the like. The six for bedding and seats are: 1. Dwelling in an āraṇya, eliminating craving for bustling noise, remaining a krośa distant, near or far. The Xiyu Ji states: It is called "a cow's roar," meaning the sound of a great cow's roar can be heard. The Mahāprajñāpāramitopadeśa states: Although leaving home, one still belongs to teachers and disciples, and the mind is disturbed again; therefore, one accepts the āraṇya. 2. Sitting beneath a tree. The Yogācārabhūmi states: This eliminates craving for houses. 3. Sitting in the open air. The Mahāprajñāpāramitopadeśa states: This eliminates craving for fine trees; the moonlight shines everywhere in the clear and pure open sky, so the mind easily enters the samādhi of emptiness. 4. Sitting in a cemetery, eliminating craving for wantonness, as it is easy to become free from desire. 5. Constantly committing to sitting upright, eliminating craving for leaning and lying down. The Mahāprajñāpāramitopadeśa states: Among the four physical deportments, sitting is foremost; food digests easily, and one is free from sinking and agitation. 6. Sitting wherever one happens to be, eliminating craving for bedding, since once it is arranged one never repeatedly alters or repairs it. The Yogācārabhūmi states: Due to cravings for food and the like, one does not accord with the pure life (brahmacarya), just as unplucked wool cannot be made into felt. Now these dhūtas cleanse and cultivate, making it pure and capable of bearing duties, neither increasing nor decreasing. The Mahāprajñāpāramitopadeśa states: "The Buddha's Dharma takes only wisdom as its root and does not make suffering foremost; these dharmas all aid the Path, and all Buddhas constantly praise them." As for "dhūtas during the two seasons," the two seasons of spring and autumn are suitable for wandering abroad. "Practicing dhyāna in winter and summer" is because in extreme cold and heat, one should gather one's footsteps. Chapter 73 states: Although a bodhisattva practices the twelve dhūtas, they do not value practices such as the āraṇya. The explanation says: Because this accords with the śrāvakas' practice of having few affairs. Here, the "tooth-stick" makes the mouth fragrant and removes heat, so one chews it in the morning. The tooth-stick has virtues, as explained in the Āgama. "Bath powder" removes dirt and eliminates grease when washing the body. The "three robes" are the marks of the field of merit of the Buddhas of the three periods of time. The Mahākaruṇā-sūtra states: If a disciple of the Buddha, after my parinirvāṇa, whether holding precepts or without precepts, merely wears the Tathāgata's three robes, from Maitreya Buddha down to Rucika Buddha, all will attain nirvāṇa without remainder. The "water bottle" is a vessel holding water. The "bowl" is for begging food; in Sanskrit pātra, here called "vessel appropriate to capacity" (patra); a large one holds one peck and a half, and a small one is also acceptable. The Mahīśāsaka-vinaya prescribes iron and earthenware; others may not be kept. The "sitting mat" protects the robes from contact. The "khakkjara" stops venomous insects and beasts. The "incense burner" moves the Buddha. The "water filter" saves living beings. The "hand towel" wipes the hands. The "knife" trims nails. The "fire flint" seeks fire. The "tweezers" pull thorns. The "rope bed" settles the body. The "sūtras and vinaya" engender understanding. The "venerated images" arouse faith. Therefore, the implements of the Path must be complete. As for the "eighteen items," Master Yiji says: Excluding the tooth-stick and bath powder, taking the three robes and so on, and separately dividing the sūtras, vinaya, Buddhas, and bodhisattvas. However, the Tang country explains the three robes as three, sūtras and vinaya as one, and Buddhas and bodhisattvas as one. Therefore, "eighteen [items] constantly accompanying one's body like a bird's two wings" is because the implements of the Path are already sufficient, and one is free from many affairs. As the Mahāsaṃnipāta states: A beginner bodhisattva constantly delights in quietude, does not delight in many affairs, and does not harbor disdain toward those with many affairs. If the Upāsakaśīla-sūtra states that an upāsaka should keep a saṃghāṭī, robe, bowl, and khakkhara, what are these used for? The Preceptor says: Because a bodhisattva also has the mind of renunciation. As the Vimalakīrtinirdeśa praises Vimalakīrti, saying: He did not part from the three robes, bowl, etc. The rest of the text is easy to understand. In the dangerous places, there are two passages: 1. Prohibiting initial entry, as the sūtra states, "When practicing dhūta, do not enter dangerous places," referring to all dangerous places such as national crises. 2. Prohibiting staying within them, as the sūtra states, "one must not enter any dangerous places whatsoever," hence saying during dhūta down to the summer retreat. Below, it recites the preceding and concludes the offense in order. "One must also not enter these various dangerous places" recites the initial prohibition. That in these dangerous places, how much less should one practice dhūtas, recites the latter prohibition. From "seeing a dangerous place" onwards, it raises the transgression and concludes the offense.