3 (Day) Notes | Sutta Study @ Buddhist Maha Vihara, Brickfields | Bhante Dr. G. Chandima

 

atta- self
kilamatha- fatigue/weariness  

anuyoga- practice

Let's begin by identifying the Śramaṇa traditions (ascetic practices were required in their teaching).

First, we should understand the Śramaṇa  traditions (Buddhism, Jainism, and Ājīvaka). These are all Śramaṇa traditions. The term Śramaṇa refers to someone who "works, toils, or exerts themselves for some higher or spiritual purpose." We can observe that, more or less, all of these Śramaṇa traditions promote asceticism. 

1. What is Tapa and Attakilamathānuyoga?

Tapa- 

Tapas is derived from the root Tap , which means "to heat, to give out warmth, to shine, to burn."The phrase eventually comes to signify "to suffer, mortify the body, and undergo penance" in order to "burn away past karma" and release oneself. Tapa means "warmth, heat, fire".

Before attaining enlightenment, the Buddha experimented with asceticism (self-mortification) of the type found in other Śramaṇa traditions (Jainism), which is known as Tapa. Ascetic practices were not included in the Buddhist concept of the  Noble Eightfold Path after enlightenment.

The Buddha attributes the ascetic self-mortification style "Tapa" practices to Jainism (Niganthas) in multiple Buddhist texts, including Majjhima Nikāya and Devadaha Sutta (MN  101), where such practices annihilate past Karmas and prevent new Karmas from being created, which leads to the cycle of rebirths in Saṃsāra.These ancient Buddhist texts are significant because they assert the presence of Jain Brahmins and ascetics, as well as their karma doctrine and the reasons for their Tapa practices in ancient times:

An example from the Cūla Dukkhakkhandha Sutta MN 14

The Blessed One [Buddha] said,

"There are, o monks, some ascetics and Brahmins who speak thus and are of such opinion: 'Whatever a particular person experiences, whether pleasant or painful, or neither pleasant nor painful, all this has its cause in what was previously done. For this reason, the elimination of previous deeds through penance [Tapa] and the non-performing of new deeds [kamma] is tantamount to non-inflow in the future. From the non flow in the future, there is destruction of deeds. From the destruction of deeds, there is destruction of pain. From the destruction of pain, there is destruction of feeling; from the destruction of feeling, all pain will become erased. Thus say, o monks, those free of bonds [Jainas].

The evolution of the term "tapa" in later Buddhist texts

Elsewhere, in mainstream Buddhism, the meaning of the word Tapas changed over time, so that it no longer referred to ascetic penance but rather to meditative and spiritual practices.

-saddhā bījaṁ tapo vuṭṭhi | Trust is the seed and penance is the rain 

(Kasībhāradvāja Sutta) SN 7.11

-tapo sukho | Penance is happiness

(Dhammapada 194)

-tapo ca brahmacariyaṁ | Penance is the highest way of living 

(Nāga Sutta) AN 6.43

-khantī paramaṁ tapo titikkhā | Patience and endurance/forgiveness make the highest asceticism.

(Mahāpadāna Sutta) DN 14/Dhammapada 184

2. How did prince Siddhartha practice Attakilamathānuyoga (Mahāsīhanāda Sutta) MN 12?

“Such was my asceticism, Sāriputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman in the midst of men, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine, or fermented brew. I kept to one house, to one morsel; I kept to two houses, to two morsels;…I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day…on seven saucerfuls a day; I took food once a day, once every two days…once every seven days; thus even up to once every fortnight, I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits; I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusagrass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls’ wings. I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.

“Such was my coarseness, Sāriputta, that just as the bole of a tindukā tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: ‘Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand’—it never occurred to me thus. Such was my coarseness.

“Such was my scrupulousness, Sāriputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even in regard to a drop of water thus: ‘Let me not hurt the tiny creatures in the crevices of the ground.’ Such was my scrupulousness.

Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roof-less barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I wanted to touch my belly skin I encountered my backbone, and if I wanted to touch my backbone I encountered my belly skin. Because of eating so little, if I wanted to defecate or urinate, I fell over on my face right there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.Now I recall having eaten a single rice grain a day. Sāriputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little…the hair, rotted at its roots, fell from my body as I rubbed.

3. Is it true that the Buddha said that all ascetic practices should be avoided (Vajjiya Māhita Sutta) AN 10.94? 

No

Then Vajjiya Mahita the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the wanderers said to him, “Is it true, householder, that Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life?”

“No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life. The Blessed One criticizes what should be criticized, and praises what should be praised. Criticizing what should be criticized, praising what should be praised, the Blessed One is one who speaks making distinctions, not one who speaks categorically on this matter.”

When this was said, one of the wanderers said to Vajjiya Māhita the householder, “Now wait a minute, householder. This contemplative Gotama whom you praise is a nihilist, one who doesn’t declare anything.”

“I tell you, venerable sirs, that the Blessed One righteously declares that ‘This is skillful.’ He declares that ‘This is unskillful.’ Declaring that ‘This is skillful’ and ‘This is unskillful,’ he is one who has declared [a teaching]. He is not a nihilist, one who doesn’t declare anything.”

When this was said, the wanderers fell silent, ashamed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Vajjiya Māhita the householder, perceiving that the wanderers were silent, abashed… at a loss for words, got up & went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he told the Blessed One the entirety of his conversation with the wanderers.

[The Blessed One said:] “Well done, householder. Well done. That is how you should periodically & righteously refute those foolish men. I don’t say that all asceticism is to be pursued, nor do I say that all asceticism is not to be pursued. I don’t say that all observances should be observed, nor do I day that all observances should not be observed. I don’t say that all exertions are to be pursued, nor do I say that all exertions are not to be pursued. I don’t say that all forfeiture should be forfeited, nor do I say that all forfeiture should not be forfeited. I don’t say that all release is to be used for release, nor do I say that all release is not to be used for release.

“If, when an asceticism is pursued, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of asceticism is to be pursued.

“Sādhu sādhu, gahapati. Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā. Nāhaṁ, gahapati, sabbaṁ tapaṁ tapitabbanti vadāmi; na ca panāhaṁ, gahapati, sabbaṁ tapaṁ na tapitabbanti vadāmi; nāhaṁ, gahapati, sabbaṁ samādānaṁ samāditabbanti vadāmi; na panāhaṁ, gahapati, sabbaṁ samādānaṁ na samāditabbanti vadāmi; nāhaṁ, gahapati, sabbaṁ padhānaṁ padahitabbanti vadāmi; na panāhaṁ, gahapati, sabbaṁ padhānaṁ na padahitabbanti vadāmi; nāhaṁ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṁ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṁ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṁ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.

Another Sutta (Sevitabbā Sevitabba Sutta) MN 114

You should not cultivate the kind of bodily behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of bodily behavior which causes unskillful qualities to decline while skillful qualities grow.

4. How should we then view "tapa" and "Attakilamathānuyoga"?

As per the above, the Buddha was not in the business of making generalist affirmations about things and others. He was actually interested in giving us frameworks for us to evaluate ourselves what is worth or not pursuing.

Having that in mind, we understand that someone who is prone to just ‘enjoy life’, getting drunk in the sensual pleasures, should be less likely to even consider the evaluation proposed.

On the other hand, someone already giving a try to some austerities, even if doing it the wrong way, is in the best position to apply the evaluation framework proposed and then discard what he/she understands as worth discarding, and pursuing further what he/she understand is yielding results and allowing for progress in the path.

5. Why did Monk Devadatta advocate for more ascetic practices? Saṃghabhedakkhandhaka (Cullavagga, V11.3)

1. That they should spend their lives in the forest (āraññaka); entering a town should be an evil.
2. That they should live only on what they had received through begging (piṇdapātika); receiving food requested should be an evil.
3. That they should wear only clothes made of rags from dust heaps (paṃsukūlika); receiving the clothing of the laity should be an evil.
4. That they should dwell at the foot of a tree (rukkhamūlika); entering a dwelling should be an evil.
5. That they should not eat fish or meat; doing so should be an evil. (Some sources say “milk and butter” instead of “fish and meat.”)

When the Buddha refused to sanction these rules, Devadatta traveled to Vesāli (Vaiśālī), converted five hundred Vajji monks to his point of view, and established a separate community in Gayāsisa.

6. If this is the case, does the Buddha advocate a moderate ascetic lifestyle? Those who did not enjoy extreme ascetic activities liked Buddhism and became followers of the Buddha after the Buddha revealed "the noble eightfold path." 

7. What does the Buddha have to say about the jains' following thought?

āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa

Reverend Gotama, happiness is not gained through happiness ; happiness  is gained through pain.

The Buddha did not agree to this. 

8. What is the relationship of dhutaṅga (shaking off the defilements) to Attakilamathānuyoga practice? (This is not a required practice and is entirely optional.) 

The Visuddhimagga lists the practices as follows:

Thirteen kinds of ascetic practices have been allowed by the Blessed One to clansmen who have given up the things of the flesh and, regardless of body and life, are desirous of undertaking a practice in conformity [with their aim]. They are:

1. Refuse-rag-wearer's Practice (pamsukulik'anga) — wearing robes made up from discarded or soiled cloth and not accepting and wearing ready-made robes offered by householders.
2. Triple-robe-wearer's Practice (tecivarik'anga) — Having and wearing only three robes and not having additional allowable robes.
3. Alms-food-eater's Practice (pindapatik'anga) — eating only food collected on pindapata or the almsround while not accepting food in the vihara or offered by invitation in a layman's house.
4. House-to-house-seeker's Practice (sapadanik'anga) — not omitting any house while going for alms; not choosing only to go to rich households or those selected for some other reason as relations, etc.
5. One-sessioner's practice (ekasanik'anga) — eating one meal a day and refusing other food offered after midday. (Those Gone Forth may not, unless ill, partake of food from midday until dawn the next day.)
6. Bowl-food-eater's Practice (pattapindik'anga) — eating food from his bowl in which it is mixed together rather than from plates and dishes.
7. Later-food-refuser's Practice (khalu-paccha-bhattik'anga) — not taking any more food after one has shown that one is satisfied, even though lay-people wish to offer more.
8. Forest-dweller's Practice (Araññik'anga) — not dwelling in a town or village but living secluded, away from all kinds of distractions.
9. Tree-root-dweller's Practice (rukkhamulik'anga) — living under a tree without the shelter of a roof.
10. Open-air-dweller's Practice (abbhokasik'anga) — refusing a roof and a tree-root, the practice may be undertaken sheltered by a tent of robes.
11. Charnel-ground-dweller's Practice (susanik'anga) — living in or nearby a charnel-field, graveyard or cremation ground (In ancient India there would have been abandoned and unburied corpses as well as some partially cremated corpses in such places.)
12. Any-bed-user's Practice (yatha-santhatik'anga) — being satisfied with any dwelling allotted as a sleeping place.
13. Sitter's Practice (nesajjik'anga) — living in the three postures of walking, standing and sitting and never lying down.

9. Does the practice of Attakilamathānuyoga lead to the Sīlabbata Parāmāsa (the distorted grasp of rules and vows)?

Sīla must have a purpose, and failing to do so leads to the Sīlabbata Parāmāsa. When a person enters Sīlabbata Parāmāsa, they are extremely sīla-oriented.  Therefore, it leads to the Attakilamathānuyoga.

Let us see an example.

According to the Rathavinīta Sutta (MN 24), the purification of morality (sīla) is not Nibbana itself and should not be adhered to for this reason.

Rathavinīta Sutta (MN 24)

Purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification through overcoming doubt. Purification through overcoming doubt is only for the sake of purification of knowledge and vision of the variety of paths. Purification of knowledge and vision of the variety of paths is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping. The spiritual life is lived under the Buddha for the sake of extinguishment by not grasping.”