Maurice Subhatto Twigt The five kinds of motivations For the practice of Dhutaṅgas, there do exist several kinds of motivations. A few can adopt one of them out of a bad purpose, in the aim of stirring up admiration around themselves, whereas others adopt one of these practices out of a genuine purpose, in order to cure themselves from Kilesās (defilements), with the same state of mind into which one takes a medicine. Here are the five kinds of motivation that we can distinguish among those who adopt one or more Dhutaṅgas: 1) Out of complete ignorance, without even knowing their advantages: after having merely heard the practitioners of the Dhutaṅgas are of good renown, for being able to say me, I practice the Dhutaṅgas, etc. 2) For benefitting with the advantages feeding up greed, such as: for receiving a lot of gifts, for being well considered by others, for causing a great veneration to arise from others, for attracting disciples to oneself, etc. 3) Out of madness, out of complete ignorance, without being in quest for anything whatsoever. 4) Because Buddha and Ariyās praise such practices. 5) For benefitting with healthy advantages, such as: the capacity to be contented with very little, weakness inherent to greed, easiness to obtain what is needed, tranquility, detachment, etc. Buddha disapproved the first three motivations, he only approved the last two. An individual may then adopt one or several Dhutaṅgas only if he is motivated according to the fourth or fifth among these five kinds of motivations. However, a Dhutaṅga is of much higher benefit if it is adopted according to the fifth motivation instead of the fourth. The five factors that ought to be developed by a practitioner of the Dhutaṅgas A practitioner of the Dhutaṅgas who is in the position of doing such practices (he undergoes a good state of health, etc.), who is honest and who has Nibbāna as goal, is worthy to be worshipped by the Brahmās, Devas and humans. Here are the five factors which each practitioner of the Dhutaṅgas should develop: 1)To be without greed. 2)To know how to be contented with very little. 3)To really want to get rid of Kilesās (defilements). 4)To remain on a calm spot. 5)To no longer wish any extra existence in whatsoever world and conditions (in other parlance, wishing Parinibbāna). The first factors are against greed. They contribute in eliminating sensory desires. The might whose the last of these factors is object can be cultivated by means of wisdom. Through Alobha we eliminate practices that are meant for developing sensory desires (Kāmasukhallikā Nuyoga), and through Amoha, we eradicate all practices that oppress the body (Attakilamathā Nuyoga). Buddha congratulates those who adopt the Dhutaṅgas by fully developing the above mentioned five factors. According to another commentary, the factors needed to the practice of Dhutaṅgas are: 1. Saddhā, faith, confidence. 2. Hirimā, the fact to be afraid or ashamed of evil deeds. 3. Dhitimā, the fact to be calm, self-possessed and concentrated on ones deeds. 4. Akuha, the indifference towards notoriety, renown, consideration on others behalf. 5. Atthavasī, the fact to have the realization of Dhamma as unique aim. 6. Alobha, straightforwardness. 7. Sikkhākāma, the fact to be naturally and constantly virtuous. 8. Aḷhasamādāna, the fact to prevent oneself from breaking one of these practices. 9. Anujjhānabahula, the fact not to criticize others, even if they are at fault. 10. Mettāvihārī, the fact to constantly remain filled with benevolence. A serious practitioner of the Dhutaṅgas has to be conveniently rooted into one of these ten factors. 1. The one who knows how to stick to it is in the position to reach Nibbāna. 2. The elements that ought to be avoided: 3. Pāpiccha, to want unhealthy things. 4. Icchāpakata, to oppress ones mind through desires. 5. Kuhaka, to try to draw consideration from others. 6. Luddha, covetousness, cupidity. 7. Odarika, to be abusively preoccupied by ones food. 8. Lābhakāma, to want to get involved into numerous matters. 9. Yasakāma, to want to have many disciples, to want to be worshipped by many people. 10. Kittikāma, to want notoriety, a great renown. If a Bhikkhu practices the Dhutaṅgas according to one or several of these eight points, he will certainly be subject to criticism and contempt on others behalf. He even risks to experience some disabilities during his next existence, such as ugliness, malformation, a severed limb, if it is not the realm of hells. Thats why one should strive for developing the needed factors, and to avoid those who are detrimental.
Posted on: Sat, 08 Feb 2014 17:27:34 +0000
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