法苑珠林 84.13

84.13

夫五欲蓋纏並是禪障。既能除棄。其心寂靜。堪能修道。故此章內。具明十二頭陀之行。少欲知足無過此等。西云頭陀。此云抖擻。能行此法即能抖擻煩惱去離貪著。如衣抖擻能去塵垢。是故從喻為名。故名頭陀。經論別明。各云十二。通別總論。合有十六。如衣中有四。食中有六。處中有六。故合十六。衣中四者。一糞埽衣。二毳衣。三納衣。四三衣。食中六者。一乞食。二次第乞食。三不作餘食法食。四一坐食。五一團食。亦名節量食。六中後不飲漿。處中六者。一阿蘭若處。二在塚間。三在樹下。四在露地。五是常坐。六是隨坐。就此十六隱顯離合。故說十二。如衣中四者。依四分律及智度論。同唯說二。一著納衣。二著三衣。不論餘二。依涅槃經。衣中說三。一著糞埽衣。二著毳衣。三畜三衣。不論納衣。食中六者。涅槃說三。所謂乞食。一坐食。一團食。所以不說次第乞者。以能如法乞食之時。必有次第。故不別說。但能一團一坐食。自然不作餘食法中後飲漿。故不別說。四分律中。說食有四。三種同前。加次第乞。智度論中。說食有五。不說不作餘食法食。處中六者。依智度論說五。除却隨坐。涅槃及律。皆具說六。今依諸部通有十六也。

Now, the five desires, hindrances, and entanglements are all obstacles to dhyāna. Once one is able to eliminate them, the mind becomes serene and capable of cultivating the Way. Therefore, within this chapter, the twelve dhūta practices are fully explained; regarding having few desires and knowing contentment, nothing surpasses these. In the West it is called dhūta; here it is translated as 'shaking off'. Being able to practice this Dharma means one can shake off afflictions and depart from greedy attachment, just as shaking clothes can remove dust and dirt. Thus it takes its name from this metaphor and is called dhūta. Sūtras and treatises explain them separately, each speaking of twelve; taking general and specific together, there are sixteen in total. For instance, among clothing there are four; among food there are six; among dwelling places there are six; hence they total sixteen. The four for clothing are: first, wearing robes made of rags from a dust heap; second, wearing robes of coarse wool; third, wearing patched robes; fourth, possessing only the three robes. The six for food are: first, begging for food; second, begging for food in consecutive order; third, not eating subsequent food; fourth, eating in a single sitting; fifth, eating a measured amount of food, also called regulated eating; sixth, not drinking gruel after midday. The six for dwelling places are: first, dwelling in an araṇya; second, dwelling among tombs; third, dwelling under a tree; fourth, dwelling in the open air; fifth, constantly sitting; sixth, sitting wherever one finds oneself. From these sixteen, by hiding or revealing, separating or combining, twelve are spoken of. As for the four regarding clothing: according to the Four-Part Vinaya and the Mahāprajñāpāramitā-śāstra, they both speak only of two: first, wearing patched robes, and second, possessing the three robes, not discussing the other two. According to the Nirvāṇa Sūtra, three are spoken of for clothing: first, wearing robes made of rags from a dust heap; second, wearing robes of coarse wool; third, keeping the three robes, not discussing patched robes. For the six regarding food: the Nirvāṇa Sūtra speaks of three, namely begging for food, eating in a single sitting, and eating a measured amount of food. The reason it does not mention begging in consecutive order is that when one can beg for food according to the Dharma, there is necessarily a consecutive order, so it is not separately stated. As long as one can eat a measured amount in a single sitting, naturally one does not eat subsequent food or drink gruel after midday, so these are not separately stated. In the Four-Part Vinaya, four are spoken of for food: three are the same as above, with the addition of begging in consecutive order. In the Mahāprajñāpāramitā-śāstra, five are spoken of for food, not mentioning not eating subsequent food. For the six regarding dwelling places: according to the Mahāprajñāpāramitā-śāstra, five are spoken of, omitting sitting wherever one finds oneself. The Nirvāṇa Sūtra and the Vinaya both speak fully of six. Now, according to the various schools, there are sixteen in total.