4👑☸ Cattāri Ariya-saccaṃ 四聖諦
Ch 3: The 13 austerities
Chapter 3: the 13 austerities
THE PATH OF FREEDOM
FASCICLE THE SECOND
WRITTEN
BY
THE ARAHANT UPATISSA
WHO WAS CALLED GREAT LIGHT IN RYO
TRANSLATED IN RYO
BY
T1P1TAKA SANGHAPALA OF FUNAN
ON AUSTERITIES
CHAPTER THE THIRD
Q. Now, if a yogin who dwells in pure virtue aspires to accomplish excellent good merits and wishes to acquire the benefits of the austerities, he should consider thus: "Why should one acquire the benefits of the austerities" ?
A. Because of the varying disposition of the yogin. For paucity of wishes, for contentment with little, for freedom from doubt, for the destruction of craving, for the increase of energy, for the sake of using little and not accepting the offerings made to others, for solitude, for the cutting down of clinging and for the protection of moral virtue. These (the merits of the austerities) are the equipment of concentration. These are (practices of) the ancient lineage of the Ariyas.
These are the excellent considerations.
THE THIRTEEN AUSTERITIES
What are the austerities? There are thirteen teachings:
two teachings connected with robes, namely, dirt-rags*
and three robes ;t
five teachings connected with alms, namely, begged food,t
regular alms-round,*
one eating,*
measured food,*
no food after time ;*
five teachings connected with residence: the first: dwelling in a peaceful place,*
the second: dwelling under a tree,*
the third: dwelling in a dewy place,*
the fourth: dwelling among the graves,*
the fifth: any chanced upon place;*
and there is a kind of sitting connected with energy, namely, always sitting and not lying down.*
BRIEF EXPLANATION OF THE THIRTEEN AUSTERITIES
Q. What is the quality of'dirt-rags' ?
A. The quality of enabling to observe — this is the quality of dirt-rags'. Others are similar.
What is the meaning of the observance of dirt-rags'? The non-acceptance of gifts of householders.
What is the meaning of the observance of 'three robes'? The rejection of extra robes.
What is the meaning of the observance of 'begged food'? The non- acceptance of the invitations of others.
What is the meaning of the observance of 'regular alms-round' ? The abandoning of skipped begging.
What is the meaning of the observance of 'one-eating' ? The not sitting again.
What is the meaning of the observance of 'measured food" ? The abandon- ing of greed.
What is the meaning of the observance of 'refusing food after time' ? The abandoning of the desire to eat afterwards.
What is the meaning of the observance of 'dwelling in a peaceful place'? The abandoning of dwelling in a village.
What is the meaning of the observance of 'dwelling under a tree' ? The abandoning of dwelling in a house.
What is the meaning of the observance of 'dwelling in a dewy place'? The abandoning of dwelling in sheltered places.
What is the meaning of the observance of 'dwelling among the graves'? The abandoning of dwelling in other and in good places.
What is the meaning of the observance of 'any chanced upon place'? The abandoning of desire for pleasant places.
What is the meaning of the observance of 'always sitting and not lying down'? The abandoning of beds.
{1} 'DIRT-RAGS'
How does one undertake to observe (the austerity of) 'dirt-rags'?
One sees the fault of asking householders for robes and the merit of 'dirt-rags' (and undertakes thus:)
"I refuse the offerings of householders and observe (the austerity of) 'dirt-rags'".
What are the benefits of the observance of 'dirt-rags' ?
('Dirt-rags') are just as useful as householders' robes
and are enough. One does not depend on others. There is no fear of losing, and one is not attached. Thieves do not want 'dirt-rags'. ('Dirt-rags') are always sufficient for one's purpose.
In getting ('dirt-rags') one is not troubled and (this observance) will be an example to good folk. This observance is proper to those who are doubt-free and virtuous. One lives happily in this life. (This observance) will cause one to be liked by the people, and cause them to practise rightly. These are the benefits of the observance of 'dirt-rags' praised by the Buddha,
Q. How many kinds of 'dirt-rags' are there? Who observes?" How does one fail?
A. There are two kinds of 'dirt-rags'. The first: 'dirt-rags' which are ownerless, the second: 'dirt-rags' which are thrown away by people.
Those which one picks up in a cemetery, from a dirt-heap, in the street, or from the road-side and cuts, dyes, pieces together, sews to completion and uses, are called " 'dirt-rags' which are ownerless". Remnants of cut-cloth, torn pieces of cattle-bitten, mouse-gnawed or burnt cloth and cloth thrown away, cloth on corpses, and cast-off cloth of ascetics are called " 'dirt-rags' which are thrown away by people".
What is the observance of 'dirt-rags'?
When a bhikkhu refuses the offerings of householders, it is called the observance of 'dirt-rags'.
How does one fail?
When a bhikkhu accepts the offerings of house- holders, it is called failing.
{2} 'THREE ROBES'
How does one undertake to observe (the austerity of) 'three robes' ?
One immediately gives up one's extra robes. Knowing the fault of keeping (extra robes) and seeing the benefits of the observance of 'three robes', (one undertakes thus:) "I refuse extra robes from today and observe (the austerity of) 'three robes'".
What are the benefits of the observance of 'three robes'?
It is an obser- vance of good men. A bhikkhu gives up the hoarding of unnecessaries, lessens troubles and becomes modest. As a bird on wing that does not yearn for what it leaves behind is filled with content, so is he. [405] One gets a following of good men. This observance is doubt-free.
Q. What are 'three robes'? What is the observance? How does one fail?
A. Shoulder cloak,
upper garment
and waist-cloth.
These are called 'three robes'.
What is the observance of 'three robes'?
When a bhikkhu does not hoard extra robes, it is called the observance of 'three robes'. When a bhikkhu accepts a fourth robe, it is called failing.
{3} 'BEGGED FOOD'
How does one undertake to observe (the austerity of) 'begged food'?
If a bhikkhu accepts an invitation, he interrupts his activities and is not at ease. One sees these draw-backs and the merits of the observance of 'begged food' (and undertakes thus:)
refuse invitations from today and observe (the austerity of 'begged food')".
What are the benefits of the observance of 'begged food' ?
One is free to go or stay according to one's wishes. One does not need food to be prepared. One destroys rigidity and pride. One is not greedy of delicacies. One permits others to be benefttted and is never attached to any quarter. One gets a following of good men. This observance is doubt-free.
Q. How many kinds of invitations are there? What is the observance? How does one fail?
A. There are three kinds of invitations. The first: (general) invitation, the second: invitation to visit, the third: repeated invitation.
The non-acceptance of these three kinds of invitations is the observance of 'begged food'. If a bhikkhu accepts these three kinds of invitations, he fails in the observance of "begged food'.
{4} 'REGULAR ALMS-ROUND'
How does one undertake to observe (the austerity of) 'regular aims-round' ?
When a bhikkhu is able to obtain tasty food from any house by making a 'regular alms-round', he does not go again (in that direction). If he goes again, it is an ordinary alms-round. If there is a doubtful place he avoids it. One sees these faults (of going again etc.) and the benefits of the observance of 'regular alms-round' (and undertakes thus:) "1 abandon the irregular alms- round from today and observe (the austerity of) 'regular alms-round'".
What are the benefits of the observance of 'regular alms-round' ?
One thinks of benefiting all beings equally, and destroys the fault of enjoyment. One is not pleased when invited, is not pleased with many words, and does not call on householders. One does not walk hurriedly. Rare as the moon at full, one appears and is appreciated and honoured. One gets a following of good men. This observance is doubt-free.
Q. What is a 'regular alms-round'? What is the observance? How does one fail?
A. When a bhikkhu enters a village for alms, he begs in regular order from the last house backwards. This is called 'regular alms-round'.
How does one fail?
Skipped begging — this is called failing.
{5} 'ONE-EATING'
How does one undertake to observe (the austerity of) 'one-eating'?
Eating in two places, eating frequently, taking food frequently, washing the bowl frequently — the opposite of these is 'one-eating'. This is an observance of good men. This observance is doubt-free. One sees the faults (of eating at two places etc.) and the merits of the observance of 'one-eating' (and under- takes thus:) "I abandon eating at two places from today and observe (the austerity of) 'one-eating'".
What are the benefits of the observance of 'one-eating'?
One takes neither more nor less. One is not greedy of improper offerings, is not troubled with many ills, is untroubled as regards livelihood, and is happy. This is an observance of good men. This observance is doubt-free.
Q. What is the observance of 'one-eating'? What are the limits?
How does one fail?
A. There are three limits: sitting-limit, water-limit, food-limit. What is 'sitting-limit'? After one ends eating one (cannot) sit again. After a bhikkhu fetches water and washes his bowl, he cannot eat again. This is called 'water-limit'. What is 'food-limit'? After one thinks: "This lump of food is the last," he should not drink or eat any more. This is called 'food-limit'.
If a bhikkhu sits twice, except in taking liquid-medicine and such other things, he fails in the observance of 'one-eating'. This has been disapproved by the Buddhas. This is called 'food-limit'.
{6} 'MEASURED FOOD'
How does one undertake to observe (the austerity of) 'measured food'?
If a bhikkhu drinks and eats too much, he increases sleepiness, always hankers for much food, and sets no limit to his appetite. One sees these faults and the merits of the observance of 'measured food' (and undertakes thus:) "From today, I take food without greed, and observe (the austerity of) 'measured food'". This is called undertaking to observe (the austerity of) 'measured food'.
What are the benefits of the observance of 'measured food'?
One measures one's meal. One does not eat for belly's sake. One knows that too much eating induces fatigue and therefore one does not desire much, and causes diseases to perish, and abandons rigidity. This is an observance of good men. This observance is doubt-free.
Q. What is the observance of 'measured food'? How does one fail?
A. When a bhikkhu receives drink and food, he considers the measure of his wants. He does not take too much food and knows well the (proper) quantity and does not exceed the limit. (This is) called the observance of 'measured food'. If he does otherwise, he fails.
{7} 'NO FOOD AFTER TIME'
How does one undertake to observe (the austerity of) 'no food after time' ?
One abandons expectation and avoids extra food. One knows these faults (expectation etc.) and sees the benefits of the observance of 'no food after time' (and undertakes thus:) "I abandon extra food from today and observe (the austerity of) 'no food after time'".
What are the benefits of the observance of 'no food after time'?
One abandons greed, and experiences the joy of self-restraint. One protects the body, and avoids taking food in advance, does not hanker, does not ask others for things, does not follow his inclinations. This is an observance of good men. This observance is doubt-free.
Q. How many kinds of '(no food) after time' are there? What is the observance? How does one fail?
A. There are two kinds of '(no food) after time': immoderate limit, accepting limit.
What is 'immoderate limit'?
If a bhikkhu accepts extra food, his offence is (equal to) that of one who accepts food offered to a particular person or persons.
He should not eat again. What is 'accepting limit'? A bhikkhu should not accept after he has eaten twenty-one handfuls. If he observes 'no food after time', lie abandons extra food. If he accepts extra food he fails in the observance of 'no food after time'.
{8} 'DWELLING IN A PEACEFUL PLACE'
How does one undertake (the austerity of) 'dwelling in a peaceful place'?
When the village is crowded, one's mind is touched by the five objects of sense and saturated with the desire for pleasure. When one dwells in a crowded place, one is disturbed by people going and coming. One sees these faults and the merits of the observance of 'dwelling in a peaceful place' (and under- takes thus:) "I abandon dwelling in the village from today and observe (the austerity of) 'dwelling in a peaceful place'".
What are the merits of 'peaceful place' ?
Even when the village is crowded, one's mind is not touched by the five objects of sense and is kept away from attachment. If one dwells in a crowded place, one is disturbed by the going and coming of many: One knows the excellence of the ten kinds of words praised by gods and men. One does not wish to become worldly, and wishes to gain tranquillity. One dwells in solitude, speaks little and meditates, according to one's bent of mind. This is an observance of good men. This observance is doubt-free.
Q. What is the nearest distance of 'dwelling in a peaceful place' ? What is the observance? How does one fail?
A. One dwells outside (the village) keeping some distance from the walls and avoiding the far end of the suburb. The nearest distance of 'dwelling in a peaceful place' is five-hundred bow-lengths.
One bow-length is four cubits of an average man. Avoidance of dwelling in a village is called 'dwelling in a peaceful place'. If bhikkhu dwells in a village, he fails in the observance of 'dwelling in a peaceful place'.
{9} 'DWELLING UNDER A TREE'
How does one undertake to observe (the austerity of) 'dwelling under a tree'?
One avoids roofed places. One does not keep animals. One does not build or long for (roofed places). One does not search (for roofed places). One sees the faults (of dwelling in roofed places) and the merits of the observance of '(dwelling) under a tree' (and undertakes thus:) "I abandon roofed places fronr today and observe (the austerity of) 'dwelling under a tree'. Thus one undertakes to observe.
What are the benefits of '(dwelling) under a tree'?
One relies on the place one likes, one does not hold intercourse with the world, one is pleased because one is free from all work, one dwells with the gods, cuts down resentment due to residence, and is free from attachment. This is an obser- vance of good men. This observance is doubt-free.
Q. Under what trees should a bhikkhu dwell? What trees should he avoid? What is the observance? How does one fail?
A. The place on which shadows of trees fall during the day and the place where leaves of trees fall when there is no wind are the places to dwell in. One avoids dangerous decayed trees, rotten trees with hollows and trees haunted by evil spirits. One avoids roofed places. This is the observance of 'dwelling under a tree'. If a bhikkhu goes to (live in) a roofed place, he fails in the observance of 'dwelling under a tree'.
{10} 'DWELLING IN A DEWY PLACE'
How does one undertake to observe (the austerity of) 'dwelling in a dewy place'? One does not desire to dwell in roofed places, under trees, and in places where animals and goods are kept. One sees the faults of these, and
the benefits of 'dwelling in a dewy place' (and undertakes thus:) "I avoid unpleasant places from today and observe (the austerity of) 'dwelling in a dewy place'.
What are the benefits of 'dwelling in a dewy place' ?
One does not go to unpleasant places and abandons negligence and torpor. One goes whither- soever one wills, like a forest-deer and is not attached to any particular place.
1 This is an observance of good men. This observance is doubt-free.
What is the observance? How does one fail? One avoids roofed places and the shelter of trees. This is the observance of 'dwelling in a dewy place'. If one dwells in roofed places and under the shelter of trees, one fails in the observance of 'dwelling in a dewy place'.
{11} 'DWELLING AMONG THE GRAVES'
How does one undertake to observe (the austerity of) 'dwelling among the graves' ?
One who dwells in other places becomes careless and does not fear wrongdoing. One sees these faults and the merits of 'dwelling among the graves' (and undertakes thus:) "I avoid other places from today and observe (the austerity of) 'dwelling among the graves' ".- This is the under- taking to observe.
What are the merits of the observance of '(dwelling) among the graves' ?
One understands the feeling of the time of death. One perceives that all is impure. One acquires the homage of non-humans. One does not cause heedlessness to arise, overcomes passion and is much detached, One does not fear what common folk dread. One contemplates on the emptiness of the body and is able to reject the thought of permanence. This is an obser- vance of good men. This observance is doubt-free.
Q. (What are the merits of 'dwelling among the graves'?). Where should one dwell? What is the observance? How does one fail?
A. If in a place of graves there is always weeping and wailing and smoke and fire, one should consider, find out a calm place, and go to dwell there. If a bhikkhu dwells 'among the graves', he should not build a hut or make a comfortable bed. He should sit with his back to the wind. He should not sit facing the wind. He should not fall into deep sleep. He should not eat fish. He should not drink milk or buttermilk or eat sesamum or flesh of animals [406]. He should not dwell in a house or use a platter. When a person taking his mat and robes leaves (the monastery) and goes to dwell 'among the graves', he, as it were, flings all his belongings afar. At dawn, he takes mat and robes and returns to the monastery
and avoids other dwelling- places. If he dwells in any other place, he breaks or fails in the observance of 'dwelling among the graves'.
{12} 'ANY CHANCED UPON PLACE'
How does one undertake to observe (the austerity of) 'any chanced upon place'?
One does not like the place which men want greedily. One is not troubled when others wish him to leave any place. One sees these faults (greed for place etc.) and the merits of the observance of 'any chanced upon place', (and undertakes thus:) "I abandon the greed for residence and observe (the austerity of) 'any chanced upon place' ". This is the undertaking to observe.
What are the benefits of 'any chanced upon place' ? One dwells satisfied with any place, longs for tranquillity, abandons various comforts, is honoured by others, dwells with heart of compassion. This is an observance of good men. This observance is doubt-free.
What is the observance ? How does one fail ?
To abandon the longing which is dependent on dwelling—this is called dependence on 'any chanced upon place'. If a bhikkhu goes to dwell in a pleasant place, it is called failing.
{13} 'ALWAYS SITTING AND NOT LYING DOWN'
How does one undertake to observe (the austerity of) 'always sitting and not lying down'?
One sees the faults of sleeping and idling in the dwelling- place and the benefits of 'always sitting and not lying down' (and undertakes thus:), -"I abandon sleeping and lying down from today and observe (the austerity of) 'always sitting and not lying down'". This is the undertaking to observe.
What are the benefits of 'always sitting and not lying down' ? One avoids the place where idleness arises. One removes resentment produced on account of one's body, and is freed from the pleasures which taint the organ of touch. One diminishes the enshrouding torpor. One is always tranquil and becomes fit for the practice of excellent concentration. This is an observance of good men. This observance is doubt-free.
What is the observance? How does one fail? (Its observance is in) the abandoning of sleep and not lying down. If one lies down, it is called failing.
EXPEDIENCE IN THE OBSERVANCE OF THE AUSTERITIES
What are not 'dirt-rags'? They are hemp, cotton, silk and woollen robes and others
offered by house-holders. If a bhikkhu accepts these for expedience' sake, he does not fail in the observance of 'dirt-rags'.
What are (not) 'three-robes'?
Extra robes stored for more than ten days; kathina robes and those other extra robes used as bedding-holders, bed-spreads,
cloth for skin-ailments and the like,
napkins,
rain-bath cloth,
should not be kept if they are not spotless gifts. If a bhikkhu uses these for expedience' sake, he does not fail in the observance of 'three robes'.
What is the teaching as regards expedience in the observance of 'begged- food' ?
To partake of food given to the Order as a whole,
of assured food,
of ticket food,
of food offered on lunar fortnights,
of food offered on a sacred day,
of food offered to the many
and of food given in honour of a monastery,
for expedience' sake is not to fail in the observance of 'begged food'. If one sees faults, one should reject such food.
What is the teaching as regards expedience in the observance of 'regular alms-round' ?
If a bhikkhu on seeing elephants or horses fighting or in rut, at the gate, avoids them, or on seeing an outcast
covers his bowl, or goes behind his preceptor, teacher or a visiting bhikkhu, and thus commits certain faults for expedience' sake, he does not fail in 'regular alms-round'.
What is the teaching as regards expedience in the observance of 'one- eating' ?
If in the course of taking a meal at the proper time, one sees elephants, horses, cattle or snakes, or if it rains, or if one sees one's preceptor
or teacher,
or a visiting bhikkhu, and stands up for expedience' sake, and after that resumes one's meal, one does not fail in the observance of 'one-eating'.
In 'measured food' and 'no food after time', there is nothing by way of expedience.
What is the teaching as regards expedience in the observance of 'dwelling in a peaceful place' ?
If one goes to the village for causing people to undertake the precepts, confession of faults, hearing the Law, the service of the sacred day,
the service of the termination of the rainy season residence,
sickness, nursing the sick, inquiries regarding doubts on the discourses, and the like, it is not failing in the observance of 'dwelling in a peaceful place'.
What is the teaching as regards expedience in the observance of 'dwelling under a tree' ?
If a bhikkhu, because of rain, goes to a roofed place and returns when it is bright, he does not fail in the observance of 'dwelling under a tree'.
Expedience in the observance of 'dwelling in a dewy place', 'dwelling amongst the graves', and 'any chanced upon place' is also like this. A bhikkhu may dwell elsewhere.
There is nothing by way of expedience regarding 'always sitting and not lying down'. Yet there is a tradition as regards the expediency of pouring (medicine) into the nose. By this one does not fail in 'always sitting and not lying down'.
MISCELLANEOUS TEACHINGS
And again one fulfils eight teachings through these thirteen austerities.
In the Abhidhamma these eight are taught:
" 'Measured food' and 'one- eating' are involved in 'no food after time'.
'Dwelling under a tree', 'dwelling in a dewy place', 'dwelling among the graves' are involved in 'dwelling in a peaceful place', because, if one gathers funds for building a house, or if one likes to (do remunerative) work, keeps animals or is attached to 'dwelling in a peaceful place', one's mind is not at ease. Thus thinking one dwells in peace 'under a tree', 'among the graves' or 'in a dewy place'".
Thus the eight are fulfilled.
By these eight austerities three teachings are fulfilled:
the first: 'dwelling in a peaceful place',
the second: 'dirt-rags',
the third: 'begged food'.
If these three are pure, the austerities are fulfilled. Therefore the Buddha taught the Venerable Elder Nanda thus: "Always you should observe 'dwelling in a peaceful place', 'dirt-rags' and 'begged food'. You should not nurse your body and life. You should not see the objects of lust."
Q. Who is called observer of the austerity-factors ?
How many kinds of teachings are there regarding austerities ?
Which of three persons observe the austerities ?
How many seasons are there for the observance of austerities ?
Who is an observer and teacher of the austerities ?
A. There are thirteen austerities taught by the Buddha. These are precepts of the Buddha. These are called austerity-factors. Here the skilful, unskilful and the non-characterizable
should not be taught, because the unskil- ful man is full of lust. He does not remove lust. He lives in wickedness. He is greedy of worldly advantages. Therefore, unskill is (not) austerity.
How many kinds of teachings are there?
There are two teachings of austerities: non-greed and non-delusion. The Buddha has said, "If a bhikkhu who observes (the austerity of) 'dirt-rags' is endowed with paucity of wishes, is contented with little, enjoys tranquillity, is doubt-free and relies on freedom, then he is called one who observes (the austerity of) 'dirt-rags'".
The other austerities are all greedless and delusion-free. By means of this greedlessness, a bhikkhu removes ignorance in thirteen places. And again by this greed- lessness which the Buddha made possible (a bhikkhu) arouses in his mind aversion, and being free from doubt, reasonably removes the stain of lust and crookedness. By this freedom from delusion, he removes weariness of the flesh and crookedness. These are the two teachings of austerities. These are greedlessness and freedom from delusion.
'Which of the three persons observe the austerities' ?
The man of greed and the man of delusion observe the austerities. The man of hate cannot observe the austerities. The man of greed and the man of delusion can observe the austerities. The man of greed accomplishes needfulness through attachment. If he becomes heedless, he overcomes greed. Delusion is non-doubting. By means of the austerities a bhikkhu can fulfil needfulness. If he is heedful, he can overcome delusion well. That is why the man of greed and the man of delusion observe the austerities.
Heedless men suffer and do evil. A heedless man should not observe (because if he does, he will increase his sufferings), just as a person afflicted with a disease of phlegm worsens on taking hot drinks.
And again there is a tradition. A heedless man should dwell 'in a peaceful place' or 'under a tree'.
Why should he dwell 'in a peaceful place'?
Because there are no worldly troubles there.
How many seasons are there for the observance of austerities?
Eight months are the period for three austerities, namely, 'dwelling under a tree', 'dwelling in a dewy place' and 'dwelling among the graves'. The Buddha has permitted dwelling in roofed places in the rainy season.
Q. 'Who is an observer and teacher of the austerities' ?
A. There is one who is an observer and teacher of the austerities. There is one who is an observer but not a teacher of austerities. There is one who is not an observer but only a teacher of austerities, and there is one who is neither an observer nor a teacher of austerities.
Who is 'an observer and teacher of austerities' ?
The Consummate One who has fulfilled the observance of the austerities.
Who is 'an observer but not a teacher of austerities' ?
The Consummate One who has not fulfilled the observance of the austerities.
Who is 'not an observer but only a teacher of austerities' ?
The learner or the commoner who has fulfilled the observance of the austerities.
Who is 'neither an observer nor a teacher of austerities' ?
The learner or the commoner who has not fulfilled the observance of the austerities.
Q. What is the salient characteristic, function and manifestation of the austerities ?
A. Paucity of wishes is the salient characteristic. Contentment is the function. Non-doubting is the manifestation.
And again non-attachment is the salient characteristic. Moderation is the function. Non-retrogression is the manifestation.
What are the initial, medial and final stages of the austerities ?
The under- taking to observe is the initial stage. Practice is the medial stage and re- joicing is the final stage.