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The Pali word "paµsukúla" means "forsaken robe", that is to say a neglected dress that has been abandoned on a spot indicating that what is meant is real abandonment, such as the edge of a road, a garbage heap, etc.
"paµsu" = "dust (coming from wastes or earth)"; "kula" = "jutting out (such as the bank of a river)"
Literally, "paµsukúla" therefore means "that which comes out of dust". Indeed, such a robe is abandoned in dust, and it covers other wastes, such as the dust itself.
According to another method, "paµsukúla" can be decomposed as follows:
"paµsu" = "such as the dust"; " = "disgust"; "ula" = "to arrive"
In this case, "paµsukúla" means "(robe) that arrives from a disgusting spot (such as a charnel)"
Remark: although the term "paµsukúla" does usually refer to a clothe, it also concerns any other object: a paµsukúla bowl, some paµsukúla sandals, some paµsukúla meat, etc.
The bhikkhu who has got used to utilise only paµsukúla robes is called a "paµsu kúlika ". When this practice is conveniently carried out, backing up with síla, samádhi et pañña, along with the determination of not breaking it, we say that there is "paµsu kúlikaýga " (spirit underlying the exclusive use of abandoned robes).
Owing to the fact that such a bhikkhu is rid of the attachment caused by offered robes, his virtue and practice of concentration are forcibly more perfected. That practice therefore enables to considerably lessen kilesás linked to the attachment to a robe.
Should a bhikkhu, who is about to pick up a "paµsukúla" robe, think that the later could have been forgotten by its owner or fell off owing to lack of attention, he must wait for two or three days prior to picking it up, if it is still there.
In order to adopt this dhutaýga, it is convenient to utter the following phrase, whether in Pali, or else according to one's language choice...
«gahapatidánacívaraµ pa†ikkhipámi, paµsukúlikaýgaµ samádhiyámi.»
«I renounce to the offered robes, I will train into utilising only abandoned robes.»
According to the restrictions, there do exist three kinds of practitioners of the paµsukúla dhutaýga:
The bhikkhu who utilises only abandoned robes that he finds among charnels is a noble practitioner of the paµsukúla dhutaýga.
The bhikkhu who utilises robes that have been abandoned with in mind the idea that some bhikkhus would pick them up is an intermediate practitioner of the paµsukúla dhutaýga.
The bhikkhu who utilises robes that have been abandoned at his feet (or close from him, with in mind the aim that it is being indirectly offered to him) is an ordinary practitioner of the paµsukúla dhutaýga.
By practising the paµsukúla dhutaýga, one can benefit with the following merits...
Remark: only the practice of a dhutaýga enables one to truly understand its advantages.
Should a bhikkhu accept an offered robe, and this robe is attributed to him beyond his volition or he himself requested for this robe, from the moment he utilises this robe, he breaks his paµsukúla dhutaýga.
If, the intention to utilise it for his own purpose being absent, by thinking from the start to offer it to another bhikkhu, a bhikkhu accepts a robe with the anxiety to preserve the saddhá of the donor who offers it to him, he doesn't break his dhutaýga.
Each practitioner of the paµsukúla dhutaýga should develop a lot of attention and vigilance if he wishes not to break his practice, but on the contrary make sure that it is as pure and complete as possible.
A paµsukúla robe is a particular robe. Owing to the fact that it is a robe abandoned on a spot such as a charnel, the edge of a road, a garbage heap, it is even more specific. In the same manner, it can yield specific benefits.
To the laity, the advantages lying in respecting the one who wears a robe or the robe itself are innumerable, but to the one who wears it, they are even more numerous. From Buddha's time, the Venerables Saññaka and Pújaka set a living example of those merits.
It is better, for a bhikkhu practising the dhutaýga paµsukúla, not to accept a vassa robe offered by some dáyakas who tell him: «We want to offer you a vassa robe.» This bhikkhu should suggest them to propose their offering to the saµgha (or to another bhikkhu) living within the monastery. If the dáyakas tell: «We don't want to offer this robe to the saµgha (or to another bhikkhu). We want to offer this robe only to you.», it is good to accept this robe (without utilising it for oneself) and to give it to one of the bhikkhus (or sámašera) who has the habit to look after himself.
Should this bhikkhu nevertheless accept the robe of these dáyakas, he breaks his dhutaýga.
