清淨道論 頭陀支總說——十三支之名與語義Visuddhimagga · General Account of the Ascetic Practices—Names and Meanings of the Thirteen Practices
戒靠少欲、知足等德而淨化，這些德要行出來——十三頭陀支就是行出來的辦法。世尊只為一類人聽許它：已捨世之食、於身命無所顧惜、唯求隨順之道的人。受持與否任根器，不受持不虧戒。
十三支之名：糞掃衣、三衣、常乞食、次第乞食、一坐食、一鉢食、時後不食、阿蘭若住、樹下住、露地住、塚間住、隨處住、常坐。一首偈立十門決擇：由義、由相等、由受持與法、由差別、由破、由利益、由善三法、由頭陀等之分別、由略與廣——這是全品的目錄。
釋名只有一式：某行＋以此為戒之人＋者＋之支；「支」是因。總名「頭陀」是「已抖落」——抖落煩惱之支，不是苦行之名。
體只一個：受持之思為相，摧破貪求為味，無貪求為現起，少欲等聖法為近因。頭陀支不是衣鉢樹下，是心裡那一念「我遮止某物」。受持的次第從佛到持支者，最後「自己受持也可以」——它不靠他證，靠那一念思。
Virtue is purified through such qualities as fewness of wishes and contentment, and these qualities must be enacted—the thirteen ascetic practices are ways of enacting them. The Blessed One permitted them only for a certain kind of person: one who has abandoned the food of the world, has no concern for body or life, and seeks only the way of conformity. Whether to undertake them depends on one’s disposition; not undertaking them does not diminish virtue.
The thirteen are refuse-rag wearing, use of the three robes, eating almsfood, seeking house by house, eating in one session, eating from one bowl, refusing later food, dwelling in the forest, at a tree root, in the open, in a charnel ground, using whatever bed is assigned, and remaining seated. One verse establishes ten modes of analysis: meaning, characteristic and the rest, undertaking and method, distinction, breach, benefit, the wholesome triad, the division beginning with “shaken,” and brief and detailed treatment. This is the chapter’s table of contents.
The explanation of names has one pattern: a mode of conduct + the person who makes it one’s virtue + the designation for that person + that person’s practice; “practice” is a cause. The general word “ascetic” means “shaken”—a practice that shakes off defilements, not a name for mortification.
Its essence is only one thing: the volition of undertaking is its characteristic, breaking down greed its function, freedom from greed its manifestation, and noble qualities such as fewness of wishes its proximate cause. An ascetic practice is not a robe, a bowl, or the ground beneath a tree; it is that volition in the mind—“I refuse this object.” The order of undertaking descends from the Buddha to a maintainer of the practices and ends with “one may also undertake them by oneself.” It does not depend on another person’s certification, but on that volition.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 造論之由與十三支之目 〔CSCD §22〕
二、頭陀支釋
現在，前面所說的那種戒¹，是由少欲、知足等等諸德而得其淨化的；為了成就那些德，已經受持了戒的行者應當受持頭陀支²。因為這樣，他的戒既被少欲、知足、省儉³、遠離、不積聚、精進之發起、易養等等諸德之水洗去了垢穢，就將成為極清淨的，諸禁行也將得以成就。這樣，他以無罪的戒與禁行之德而一切行儀清淨，便住立於古來的三種聖種⁴，而堪能證得第四種、名為樂修的聖種。所以我們要開始說頭陀支之論。
世尊為那些已經捨了世之食、於身與命都無所顧惜、唯欲成就隨順之道的善男子們，聽許了十三種頭陀支。就是說：糞掃衣支、三衣支、常乞食支、次第乞食支、一坐食支、一鉢食支、時後不食支、阿蘭若住支、樹下住支、露地住支、塚間住支⁵、隨處住支、常坐支。這裡——
由義、由相等，由受持與其法， 由差別、由破，由一一之利益， 又由善三法，由頭陀等之分別， 又由略與廣——決擇應當了知。
§2 語義——衣二支與食之前二支 〔CSCD §23〕
這裡，先說「由義」。在車道、墓地、塵堆等等之處，隨便什麼地方，由於它安住在諸塵之上，以其高出之義，在彼彼之處就如同塵堆一般，所以叫做「糞掃」；或者，它如塵一般而趣向可厭之性，所以叫做「糞掃」——所謂「趣向可厭之性」就是這個意思。這樣得了語源的糞掃之衣，穿著它就叫做「糞掃」；以此為其戒的人，就是糞掃衣者。糞掃衣者之支，就是糞掃衣支。「支」是說因。所以應當了知：由那個受持而他成為糞掃衣者——這就是那受持的稱謂。
以此同一之理：以所謂僧伽梨、上衣、下衣⁶的三衣為其戒的人，就是三衣者。三衣者之支，就是三衣支。
而所謂「所乞之食」的那些食物之摶的落下，就是「團食」——這是說，他人所施的諸摶落於鉢中。他尋求那團食，即走近彼彼之家而尋覓，所以是常乞食者。或者，為團食而落下，這是他的禁行，所以是「為團食而落者」；所謂「落」就是行；「為團食而落者」就是常乞食者。常乞食者之支，就是常乞食支。
「施」是說斷絕；離於施的，就是「不斷絕」——意思是沒有斷絕。與不斷絕俱在的，就是「次第」——這是說，離了斷絕而逐家〔而行〕。以次第而行，這是他的戒，所以是「行次第者」；「行次第者」就是次第乞食者。他的支，就是次第乞食支。
§3 語義——食之後三支與住之前四支 〔CSCD §23〕
於一座而食，就是「一坐食」；以此為其戒的人，就是一坐食者。他的支，就是一坐食支。
由於遮止了第二個器皿，唯獨在一個鉢裡的食摶，就是「鉢食」。而今，於取鉢食之時作鉢食之想，以鉢食為其戒的人，就是一鉢食者。他的支，就是一鉢食支。
「時後不食」之中的「不」⁷，是遮止義的不變詞。已足食了而其後所得的食，名為「時後之食」；那時後之食的食用，就是「時後而食」；於那時後而食之中作時後之想，以時後而食為其戒的人，就是時後食者。不是時後食者的，就是時後不食者。這是依受持而遮止了殘餘之食者的名稱。而義注⁸中說：這是一種鳥的名字；牠用嘴銜取果實，那果實落下之後，就不再吃別的了。此人正如那樣，所以是時後不食者。他的支，就是時後不食支。
以住在阿蘭若為其戒的人，就是阿蘭若住者。他的支，就是阿蘭若住支。
住在樹下，就是「樹下」；以此為其戒的人，就是樹下住者。樹下住者之支，就是樹下住支。於露地住支與塚間住支，此即其理。
§4 語義——隨處住支・常坐支與「頭陀支」之名 〔CSCD §23〕
凡所敷設的，就是「隨其所敷設」——這是對「這個分到你了」這樣最初所指定的座臥處的稱謂。以住在那隨其所敷設之處為其戒的人，就是隨處住者。他的支，就是隨處住支。
遮止了臥而以坐而住，這是他的戒，所以是常坐者。他的支，就是常坐支。
而這一切，由於以彼彼之受持而抖落了煩惱，都是那已抖落煩惱的比丘之支，所以是「頭陀支」；或者，由於抖落煩惱而得了「頭陀」這名言的智，是這些之支，所以是「頭陀支」。又或者，由於抖落其所對治者，它們既是「已抖落者」，又是行道之支，所以也是「頭陀支」。這樣，先於此處由義而應了知其決擇。
§5 相・味・現起・近因之決擇 〔CSCD §23〕
而這一切都以受持之思為相⁹。也曾這樣說過：「那受持的，是人。以之而受持的，是這些心與心所之法。那受持之思，是頭陀支。那所遮止的，是事物。」又這一切都以摧破貪求為味，以無貪求之性為現起，以少欲等聖法為近因。這樣，於此由相等而應了知其決擇。
§6 受持之法——於誰之前受持 〔CSCD §23〕
而在「由受持與其法」等等這五者之中：一切頭陀支，於世尊住世之時，都應當在世尊自己的面前受持。〔世尊〕般涅槃之後，則在大弟子的面前。沒有大弟子時，則在漏盡者、不還者、一來者、入流者、三藏者、二藏者、一藏者、一部合誦者、義注諸師的面前。沒有他們時，則在持頭陀支者的面前；連他也沒有時，就掃了塔之庭，蹲踞而坐¹⁰，如同在正等覺者面前而說一般地受持；此外，自己受持也是可以的。而這裡，應當說支帝山上兄弟二長老之中，兄長於頭陀支之少欲的事。這就是先說的通說。
註
¹ 前面所說的那種戒：指本書第 1 品〈戒〉所說之戒；論自標本品所承者即彼戒之淨化。
² 頭陀支（dhutaṅga）：以抖落煩惱為義之支分，即本品所說之十三種行法。
³ 省儉（sallekhatā）：削減煩惱之行；與少欲、知足並列，同為淨戒之德。
⁴ 聖種（ariyavaṃsa）：聖者之族姓；論標古來之三種而以樂修為第四，其三之名本篇不出。
⁵ 塚間住支（sosānikaṅga）：十三支之第十一；本編於此法數之名位作「塚間住」，而 susāna 之單出之位作「墓地」，一語二位，各依其處。
⁶ 僧伽梨、上衣、下衣（saṅghāṭi・uttarāsaṅga・antaravāsaka）：比丘三衣之目，「三衣支」即以此三衣為限。
⁷ 「不」（khalu）：論自標其為遮止義之不變詞，故「時後不食」即「非時後而食者」之謂。
⁸ 義注（aṭṭhakathā）：古來注釋聖典之書之通稱。
⁹ 相（lakkhaṇa）、味（rasa）、現起（paccupaṭṭhāna）、近因（padaṭṭhāna）：本書釋法之四門定式——其自相、其作用、其所現之相、其最近之因。
¹⁰ 蹲踞（ukkuṭika）：蹲身之坐姿；同一語於本書業處之品之行儀之位讀作「促步」，一語二位，各依其處。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Why This Chapter Is Composed and the List of the Thirteen Practices 〔CSCD §22〕
Two: Exposition of the Ascetic Practices
Now, the kind of virtue described earlier¹ is purified by such qualities as fewness of wishes and contentment. In order to fulfill those qualities, a meditator who has undertaken virtue should undertake the ascetic practices.² For when the stains on his virtue have been washed away by the water of such qualities as fewness of wishes, contentment, austerity,³ seclusion, non-accumulation, the arousing of energy, and ease of support, his virtue will become exceedingly pure and his observances will be fulfilled. Thus, with all his conduct purified by the blameless qualities of virtue and observance, he stands established in the three ancient noble lineages⁴ and becomes capable of attaining the fourth noble lineage, called delight in development. Therefore we shall begin the discussion of the ascetic practices.
For sons of good family who have abandoned the food of the world, have no concern for body or life, and desire only to fulfill the way of conformity, the Blessed One permitted thirteen ascetic practices. They are: the refuse-rag-wearer’s practice, the triple-robe-wearer’s practice, the alms-food-eater’s practice, the house-to-house-seeker’s practice, the one-session-eater’s practice, the bowl-food-eater’s practice, the later-food-refuser’s practice, the forest-dweller’s practice, the tree-root-dweller’s practice, the open-air-dweller’s practice, the charnel-ground-dweller’s practice,⁵ the any-bed-user’s practice, and the sitter’s practice. Here—
By meaning and by characteristic and the rest, by undertaking and its method, By distinction, by breach, and by the benefit of each, Also by the wholesome triad, by the division beginning with “shaken,” And by brief and detailed treatment—the analysis should be understood.
§2 Meanings—The Two Robe Practices and the First Two Food Practices 〔CSCD §23〕
Here, first, as to “by meaning.” Whatever lies in such places as a roadway, a charnel ground, or a rubbish heap is called “refuse-rag”: because it rests upon dust and, in the sense of rising above it, is like a heap of dust in each such place; or because, like dust, it moves toward a repulsive condition—this is what “moves toward a repulsive condition” means. A robe made of refuse-rag that has acquired this derivation is called a refuse-rag robe, and one whose virtue consists in wearing it is a refuse-rag wearer. The refuse-rag wearer’s practice is the refuse-rag-wearer’s practice. “Practice” here means a cause. Thus it should be understood that by undertaking it he becomes a refuse-rag wearer—this is the designation for that undertaking.
By this same method, one whose virtue consists in the three robes called the outer robe, upper robe, and lower robe⁶ is a triple-robe wearer. The triple-robe wearer’s practice is the triple-robe-wearer’s practice.
The falling of morsels of food called “food obtained by begging” is “almsfood”—that is, morsels given by others fall into the bowl. He seeks that almsfood, approaching one house after another in search of it, and so he is an alms-food eater. Or falling for almsfood is his observance, and so he is “one who falls for almsfood”; here “falling” means going. “One who falls for almsfood” is an alms-food eater. The alms-food eater’s practice is the alms-food-eater’s practice.
“Giving” is called a break; what is apart from a break is “without a break”—that is, unbroken. What is accompanied by the unbroken is “successive”—that is, going from house to house without a break. Going successively is his virtue, and so he is “one who goes successively”; one who goes successively is a house-to-house seeker. His practice is the house-to-house-seeker’s practice.
§3 Meanings—The Remaining Three Food Practices and the First Four Dwelling Practices 〔CSCD §23〕
Eating at one seat is “one-session eating”; one whose virtue consists in this is a one-session eater. His practice is the one-session-eater’s practice.
Because a second vessel is refused, the morsel of food kept solely in a single bowl is “bowl food.” Now, when taking bowl food, one who has the perception of bowl food and whose virtue consists in bowl food is a bowl-food eater. His practice is the bowl-food-eater’s practice.
The “refuser”⁷ in “later-food refuser” is an indeclinable with the meaning of refusal. Food obtained after one has been satisfied is called “later food”; eating that later food is “eating later”; one who, with the perception of eating later, makes eating later his virtue is a later-food eater. One who is not a later-food eater is a later-food refuser. This is the name of one who, by undertaking the practice, has refused leftover food. But the Commentary⁸ says that this is the name of a kind of bird: it takes a fruit in its beak, and after that fruit falls, it does not eat another. Since this person is like that, he is a later-food refuser. His practice is the later-food-refuser’s practice.
One whose virtue consists in dwelling in the forest is a forest dweller. His practice is the forest-dweller’s practice.
Dwelling at the root of a tree is “tree-root dwelling”; one whose virtue consists in this is a tree-root dweller. The tree-root dweller’s practice is the tree-root-dweller’s practice. The same method applies to the open-air-dweller’s practice and the charnel-ground-dweller’s practice.
§4 Meanings—The Any-Bed-User’s Practice, the Sitter’s Practice, and the Name “Ascetic Practice” 〔CSCD §23〕
Whatever has been prepared is “as prepared”—this is a designation for the lodging first assigned with the words, “This one falls to you.” One whose virtue consists in dwelling in that place as prepared is an any-bed user. His practice is the any-bed-user’s practice.
Having refused lying down, he dwells sitting; this is his virtue, and so he is a sitter. His practice is the sitter’s practice.
All these, because they are the practices of a bhikkhu who has shaken off defilements through each respective undertaking, are “ascetic practices”; or the knowledge that acquires the name “shaken” because it shakes off defilements has these as its practices, and so they are “ascetic practices.” Or again, because they shake off their opposites, they are both “shaken” and practices belonging to the way, and so they are “ascetic practices.” In this way the analysis should first be understood here according to meaning.
§5 Analysis by Characteristic, Function, Manifestation, and Proximate Cause 〔CSCD §23〕
All these have the volition of undertaking as their characteristic.⁹ It has also been said: “The one who undertakes is the person. That by which he undertakes is these phenomena of mind and mental factors. The volition of undertaking is the ascetic practice. What he refuses is the object.” All these have the breaking down of greed as their function, freedom from greed as their manifestation, and noble qualities such as fewness of wishes as their proximate cause. In this way the analysis should be understood here according to characteristic and the rest.
§6 The Method of Undertaking—Before Whom They Are Undertaken 〔CSCD §23〕
Among the five beginning with “undertaking and its method,” all the ascetic practices should, while the Blessed One is living, be undertaken in the Blessed One’s own presence. After his final nibbāna, they should be undertaken in the presence of a great disciple. When no great disciple is present, they should be undertaken in the presence of one whose taints are destroyed, a non-returner, a once-returner, a stream-enterer, one who knows three Piṭakas, one who knows two Piṭakas, one who knows one Piṭaka, one who knows one collection of recitation, or a teacher of the Commentaries. When none of these is present, they should be undertaken in the presence of one who maintains the ascetic practices. When not even such a person is present, one should sweep the courtyard of a shrine, sit squatting,¹⁰ and undertake them as though speaking in the presence of the Rightly and Fully Enlightened One; one may also undertake them by oneself. Here the story should be told of the elder brother among the two elder brothers at Mount Cetiya and his fewness of wishes concerning the ascetic practices. This, first, is the common account.
Notes
¹ The kind of virtue described earlier: the virtue discussed in Chapter 1 of this work; the treatise itself identifies what this chapter takes up as the purification of that virtue.
² Ascetic practice (dhutaṅga): a component of practice whose meaning is to shake off defilements—the thirteen modes of conduct discussed in this chapter.
³ Austerity (sallekhatā): conduct that pares away defilements; listed with fewness of wishes and contentment as a quality that purifies virtue.
⁴ Noble lineage (ariyavaṃsa): the lineage of the noble ones. The treatise names three ancient noble lineages and delight in development as the fourth; it does not give the names of the three in this unit.
⁵ Charnel-ground-dweller’s practice (sosānikaṅga): the eleventh of the thirteen. In the name of this numbered set, this edition renders it “charnel-ground dwelling,” while a separate occurrence of susāna is rendered “charnel ground”; the one expression occupies two positions and is rendered according to each context.
⁶ Outer robe, upper robe, and lower robe (saṅghāṭi・uttarāsaṅga・antaravāsaka): the three robes of a bhikkhu; the triple-robe-wearer’s practice is limited to these three.
⁷ “Refuser” (khalu): the treatise itself identifies it as an indeclinable with the meaning of refusal; thus “later-food refuser” means one who does not eat later food.
⁸ Commentary (aṭṭhakathā): a general name for works that explain the canonical texts handed down from ancient times.
⁹ Characteristic (lakkhaṇa), function (rasa), manifestation (paccupaṭṭhāna), and proximate cause (padaṭṭhāna): this work’s fourfold formula for explaining a phenomenon—its own characteristic, its function, the mode in which it appears, and its nearest cause.
¹⁰ Squatting (ukkuṭika): a seated posture with the body crouched; elsewhere in this work the same word, in a passage on deportment in the chapter on meditation subjects, is read as “walking rapidly”—one expression in two positions, each rendered according to its context.
戒已立，再把地基夯實：十三支不是更高一階的戒，是把煩惱「抖落」的助行——受持之思即其體，摧破貪求即其用
大局 — 戒之淨化的加行
第 1 品的戒說完了，論主沒有直接轉入定；他先補一組選修的加行。理由在開卷一句：前品所說的戒，是「由少欲、知足等諸德而得其淨化」的——而少欲知足不是說出來的，是行出來的。十三頭陀支就是把這些德行出來的辦法：以其德之水洗淨戒垢，住立於古來三種聖種、堪證第四種樂修之聖種（§1）。世尊只為一類人聽許它——「已捨世之食、於身與命無所顧惜、唯欲成就隨順之道」的善男子：受持與否任根器，不受持不虧戒。本單元是全品的總綱：先列十三支之名與決擇之十門（§1），再逐一釋名（§2–§4），再以相味現起近因四門定其體（§5），最後說於誰面前受持（§6）。十三支的逐支五門（受持・法・差別・破・利益）在後四單元。〔所見〕
§01 造論之由與十三支之目 → 白話 §1
三句話立全品：為何說——戒靠少欲等德淨化，欲成其德當受頭陀支，支成則戒極清淨、禁行成就、住三聖種而堪證第四；為誰說——世尊為捨世食、不顧身命、唯求隨順之道者聽許；說什麼——十三支之名逐一列出（糞掃衣・三衣・常乞食・次第乞食・一坐食・一鉢食・時後不食・阿蘭若住・樹下住・露地住・塚間住・隨處住・常坐），並立一偈為全品之十門：由義、由相等、由受持與法、由差別、由破、由利益、由善三法、由頭陀等之分別、由略與廣（白話 §1）。〔讀法〕這首偈是全品的目錄：前六門逐支而說（本單元釋前二門，後四單元逐支釋受持至利益四門），後三門在品末雜論。讀頭陀支，先把十門記住，十三支就不會散成一堆清規。
§02 語義——衣二支與食之前二支 → 白話 §2
「由義」先解四支之名。糞掃——落在車道、墓地、塵堆上的布，「安住於塵之上」如塵堆、或「如塵而趣向可厭」；穿它的是糞掃衣者，其支即糞掃衣支，而「支」是因——由那受持而他得此名。三衣——以僧伽梨、上衣、下衣為限。常乞食——「所乞之食」即他人所施諸摶落於鉢中的團食；尋求它、逐家而覓者是常乞食者；或者「為團食而落」即為團食而行。次第——「施」是斷絕，「不斷絕」即逐家不跳，以次第而行者是次第乞食者（白話 §2）。〔讀法〕論主釋名的套路只有一式：某行＋「以此為其戒的人」＋「者」＋「之支」。記住這一式，十三支的名義就全透明了。糞掃衣一條給了兩個語源（高出於塵／如塵可厭），並存不判——論主常如此，取義不取一。
§03 語義——食之後三支與住之前四支 → 白話 §3
一坐食——於一座而食。一鉢食——遮第二器，唯一鉢之食；取時作鉢食之想。時後不食——「時後」是足食之後所得之食，「不」是遮止義的不變詞；故時後不食者是「非時後食者」，即依受持而遮殘餘之食者。論主另錄義注一說：這是一種鳥名——銜果落地即不再食，此人如之。阿蘭若住・樹下住——以住阿蘭若、住樹下為其戒；露地住・塚間住同理（白話 §3）。〔讀法〕時後不食一條最可玩味：同一個名，語法一解（遮止詞）、鳥喻一解（義注）；論主把二說並列，不判，仍只是「取義」。「塚間住」之名，本編於法數名位從漢傳十二頭陀之固有名，其單出的「墓地」一詞則照前品既立之讀——一語二位。
§04 語義——隨處住支・常坐支與「頭陀支」之名 → 白話 §4
隨處住——「這個分到你了」最初所指定的座臥處即「隨其所敷設」，住之者是隨處住者。常坐——遮臥而以坐而住。而後釋總名「頭陀支」，三解：①以彼彼受持抖落煩惱者之支；②由抖落煩惱而得「頭陀」之名的智，是這些之支；③抖落其所對治者，既是已抖落者，又是行道之支（白話 §4）。〔讀法〕「頭陀」是「已抖落」的意思——不是苦行之名，是抖掉煩惱之名。三解的重心不同：第一解繫人，第二解繫智，第三解繫行道；但三解同指一事：頭陀支之所以為頭陀支，全在「抖落」。品末雜論會以此三解破「有不善的頭陀支」之說。
§05 相・味・現起・近因之決擇 → 白話 §5
十三支之體只有一個：受持之思為相——引文說得極淨：受持的是人，以之而受持的是心心所法，那受持之思就是頭陀支，所遮止的是事物。摧破貪求為味（作用），無貪求之性為現起，少欲等聖法為近因（白話 §5）。〔讀法〕這一段是全品的教理核心：頭陀支不是衣、不是鉢、不是樹下的那塊地——那些是「所遮止的事物」；頭陀支是心裡那一念受持的思。所以它是心法，所以它能破貪，所以它以少欲為因。品末雜論「頭陀支唯一，即受持之思」，根在此處。〔所見〕
§06 受持之法——於誰之前受持 → 白話 §6
受持有序：世尊住世當於世尊面前；般涅槃後於大弟子前；無則於漏盡者、不還者、一來者、入流者、三藏者、二藏者、一藏者、一部合誦者、義注諸師前；再無則於持頭陀支者前；連他也沒有，就掃了塔庭、蹲踞而坐，如在正等覺者面前一般而受持；此外，自己受持也可以。論附一事：支帝山上兄弟二長老中，兄長於頭陀支之少欲——此為通說（白話 §6）。〔讀法〕這張次第表有趣在尾巴：一路從佛到義注師到持支者，最後落在「自己受持也可以」——頭陀支之受持不依賴他證，依賴的是那一念思。這和 §5 的體（受持之思）首尾相應。
給一般讀者
頭陀支常被讀成「苦行清單」，本單元恰恰告訴你它不是：它是戒的加行、是把少欲知足行出來的辦法、是心裡一念「我遮止某物」的受持之思。十三個名字各有語源，但套路只有一式；十門決擇是全品目錄，前六門逐支、後三門總論。記住三件事就夠了：它為誰而設（不顧身命唯求道的人）、它的體是什麼（受持之思）、它的用是什麼（摧破貪求）。後面四個單元逐支展開，每支都是同一個五門框架。
想讀本單元全文：白話 §1–§6 即造論之由・十三支之目與十門之偈・十三支逐一之語義・「頭陀支」總名三解・相味現起近因・受持之次第與支帝山二長老之事的全段逐段全譯。
Virtue Has Been Established; Now Tamp Down the Foundation: the Thirteen Practices Are Not a Higher Grade of Virtue but Aids That “Shake Off” Defilements—the Volition of Undertaking Is Their Essence, Breaking Down Greed Their Function
The Big Picture — Additional Practices for Purifying Virtue
Once Chapter 1 has finished its account of virtue, the Commentator does not turn directly to concentration. He first adds a set of optional supporting practices. The reason appears in the opening sentence: the virtue described in the preceding chapter is “purified by such qualities as fewness of wishes and contentment”—and fewness of wishes and contentment are not merely spoken but enacted. The thirteen ascetic practices are ways of enacting these qualities: their water washes the stains from virtue, establishes one in the three ancient noble lineages, and enables one to attain the fourth noble lineage, delight in development (§1). The Blessed One permitted them only for a certain kind of person—sons of good family who “have abandoned the food of the world, have no concern for body or life, and desire only to fulfill the way of conformity.” Whether to undertake them depends on one’s disposition; not undertaking them does not constitute a deficiency in virtue. This unit is the outline for the whole chapter: it first lists the thirteen practices and the ten modes of analysis (§1), then explains each name (§§2–4), defines their nature through characteristic, function, manifestation, and proximate cause (§5), and finally states before whom they are undertaken (§6). The fivefold treatment of each practice—undertaking, method, distinction, breach, and benefit—appears in the next four units. 〔Observation〕
§01 Why This Chapter Is Composed and the List of the Thirteen Practices → Vernacular §1
Three statements establish the whole chapter. Why it is taught—virtue is purified by such qualities as fewness of wishes; to fulfill those qualities one should undertake the ascetic practices; once the practices are fulfilled, virtue becomes exceedingly pure, observances are accomplished, one stands in the three noble lineages, and becomes capable of attaining the fourth. For whom it is taught—the Blessed One permitted it for those who abandon the food of the world, disregard body and life, and seek only the way of conformity. What is taught—the thirteen practices are listed one by one (refuse-rag wearing, use of the three robes, eating almsfood, seeking house by house, eating in one session, eating from one bowl, refusing later food, dwelling in the forest, at a tree root, in the open, in a charnel ground, using whatever bed is assigned, and remaining seated), and a verse lays down ten modes for the whole chapter: meaning, characteristic and the rest, undertaking and method, distinction, breach, benefit, the wholesome triad, the division beginning with “shaken,” and brief and detailed treatment (Vernacular §1). 〔Reading〕The verse is the chapter’s table of contents. The first six modes are treated practice by practice (this unit explains the first two, and the next four units treat the four from undertaking through benefit); the last three are treated in the miscellaneous discussion at the chapter’s end. Keep the ten modes in view and the thirteen practices will not dissolve into a heap of rules.
§02 Meanings—The Two Robe Practices and the First Two Food Practices → Vernacular §2
“By meaning” first explains four names. Refuse-rag—cloth lying on roadways, in charnel grounds, or on rubbish heaps is “resting upon dust” and like a heap of dust, or “like dust, moving toward what is repulsive.” One who wears it is a refuse-rag wearer, and that person’s practice is the refuse-rag-wearer’s practice; “practice” here means a cause—by undertaking it, one acquires the name. Three robes—being limited to the outer robe, upper robe, and lower robe. Almsfood—“food obtained by begging” consists in morsels given by others falling into the bowl; one who seeks it from house to house is an alms-food eater, or “one who falls for almsfood,” meaning one who goes for it. Successive—“giving” is a break, and “without a break” means not skipping houses; one who goes successively is a house-to-house seeker (Vernacular §2). 〔Reading〕The Commentator’s pattern for explaining a name has one form: a mode of conduct + “one whose virtue consists in this” + the designation for the person + that person’s practice. Once this form is remembered, the meanings of all thirteen names become transparent. The refuse-rag practice receives two derivations (rising above dust / like dust and repulsive); both are retained without choosing between them—the Commentator often gives meaning without selecting only one.
§03 Meanings—The Remaining Three Food Practices and the First Four Dwelling Practices → Vernacular §3
One-session eating—eating at one seat. Bowl-food eating—refusing a second vessel and keeping food in a single bowl, with the perception of bowl food while taking it. Refusing later food—“later” means food obtained after one has been satisfied, and “refuser” is an indeclinable expressing refusal; a later-food refuser is therefore “not a later-food eater,” one who through undertaking refuses leftover food. The Commentator also records a second account from the Commentary: it is the name of a bird that takes a fruit in its beak and, if the fruit falls, eats no other; the person is like that bird. Forest dwelling and tree-root dwelling—making residence in a forest or at the root of a tree one’s virtue; open-air dwelling and charnel-ground dwelling follow the same method (Vernacular §3). 〔Reading〕The later-food-refuser’s practice is especially revealing: one name receives a grammatical explanation (a word of refusal) and a bird simile (from the Commentary). The Commentator places the two side by side without deciding between them; this remains simply an explanation “by meaning.” In the numbered list this edition uses “charnel-ground dwelling,” while a separate occurrence of the word for a charnel ground retains the previously established rendering—one expression in two positions.
§04 Meanings—The Any-Bed-User’s Practice, the Sitter’s Practice, and the Name “Ascetic Practice” → Vernacular §4
Using any bed assigned—the lodging first designated by “This one falls to you” is “as prepared”; one who dwells there is an any-bed user. Sitting—refusing lying down and dwelling seated. Then comes the general name “ascetic practice,” explained in three ways: (1) the practices of one who shakes off defilements through each undertaking; (2) these are practices of the knowledge that acquires the name “shaken” by shaking off defilements; (3) because they shake off their opposites, they are both “shaken” and practices of the way (Vernacular §4). 〔Reading〕“Ascetic” here means “shaken”—the name refers not to mortification but to shaking off defilements. The three explanations center on different things: the first on the person, the second on knowledge, and the third on the path of practice. But all point to one fact: these practices are what they are entirely through “shaking off.” The miscellaneous discussion at the end of the chapter will use these three explanations to reject the claim that there are unwholesome ascetic practices.
§05 Analysis by Characteristic, Function, Manifestation, and Proximate Cause → Vernacular §5
The thirteen practices have only one essence: the volition of undertaking is their characteristic. The citation puts it with complete precision: the one undertaking is the person; that by which one undertakes is the phenomena of mind and mental factors; the volition of undertaking is the ascetic practice; the thing refused is the object. Their breaking down of greed is the function, freedom from greed the manifestation, and noble qualities such as fewness of wishes the proximate cause (Vernacular §5). 〔Reading〕This is the doctrinal core of the entire chapter. The ascetic practice is not a robe, a bowl, or the ground beneath a tree—those are “the objects refused.” It is the volition in the mind that undertakes the practice. That is why it is a mental phenomenon, why it can break greed, and why fewness of wishes can be its cause. The miscellaneous discussion’s statement that “the ascetic practice is one: the volition of undertaking” is rooted here. 〔Observation〕
§06 The Method of Undertaking—Before Whom They Are Undertaken → Vernacular §6
There is an order for undertaking them. While the Blessed One is alive, undertake them in his presence; after his final nibbāna, before a great disciple; failing that, before one whose taints are destroyed, a non-returner, a once-returner, a stream-enterer, a knower of three Piṭakas, two Piṭakas, one Piṭaka, one collection of recitation, or a teacher of the Commentaries; failing them, before one who maintains the ascetic practices. If not even such a person is present, sweep the shrine courtyard, sit squatting, and undertake them as though before the Rightly and Fully Enlightened One; undertaking them by oneself is also allowed. The text appends one item: the elder brother among two elder brothers at Mount Cetiya and his fewness of wishes concerning the ascetic practices. This is the common account (Vernacular §6). 〔Reading〕What is striking about this ordered list is its end. It descends from the Buddha through teachers of the Commentaries and maintainers of the practices, then ends with “one may also undertake them by oneself.” Undertaking an ascetic practice does not depend on someone else’s certification; it depends on that volition. This completes the circle with §5’s definition of its essence as the volition of undertaking.
For the General Reader
The ascetic practices are often read as a “list of mortifications,” but this unit says precisely otherwise. They are supporting practices for virtue, ways of enacting fewness of wishes and contentment, and the volition in the mind that says, “I refuse this object.” The thirteen names each have derivations, but the explanatory pattern has only one form. The ten modes of analysis are the table of contents for the whole chapter: the first six are applied practice by practice, and the last three form the general discussion. Remember three things: for whom they are established (those who disregard body and life and seek only the way), what their essence is (the volition of undertaking), and what they do (break down greed). The next four units unfold each practice through the same fivefold framework.
To read this unit in full: Vernacular §§1–6 give a complete paragraph-by-paragraph rendering of the reason for composing the chapter, the list of thirteen practices and verse of ten modes, the individual meanings of all thirteen, the three explanations of the general name “ascetic practice,” characteristic, function, manifestation, and proximate cause, and the order of undertaking together with the reference to the two elders at Mount Cetiya.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即品題行 ### 2. Dhutaṅganiddeso——本切段之內未開下位之科，故本單元之篇題承品題科（品夾《總覽》之譯底域欄逐字誌其事）。本品之下位十五科自次單元之 ### 1. Paṃsukūlikaṅgakathā 始。
段號域 譯底欄之段號自〔CSCD §22〕至〔CSCD §23〕，實落段號 2 個，號序連續無缺。本篇於譯底欄之幅為 5,983 位元組。
本品段號無缺之正面記載 本品全六單元之段號域為〔CSCD §22〕至〔CSCD §37〕，十六號逐號連續，無一缺、無一重、無一降序（本欄實測，逐單元反查譯底欄）。本品遂無「缺號之誌」可入本檔目三——如實記其無，不代補、不代誌其因。
決擇之框 本篇之骨為論主自設之決擇之目，其偈立於〔CSCD §22〕之末四行：Atthato lakkhaṇādīhi, samādānavidhānato;／Pabhedato bhedato ca, tassa tassānisaṃsato.／Kusalattikato ceva, dhutādīnaṃ vibhāgato;／Samāsabyāsato cāpi, viññātabbo vinicchayo. 其答之所在，本欄逐一反查譯底欄：「由義」之答在〔CSCD §23〕之語義科（十三名逐一立訓）；「由相等」之答亦在〔CSCD §23〕（Evamettha lakkhaṇādīhi veditabbo vinicchayo.）；「以受持之法為首之五」之通說在本篇之末——論自標其數作 Samādānavidhānatotiādīsu pana pañcasu，而此五之逐支分說不在本篇，在十三支之各篇（各篇之結逐字作 samādānavidhānappabhedabhedānisaṃsavaṇṇanā，本欄反查本品六單元，此式 13 見——一支一見，無一溢出）；偈末三目（由善三法・由頭陀等之分別・由略廣）之答在本品末之雜論單元，該單元且以本偈之後二行逐字重開。誌其實而不代裁其數之總。
兩番之標與答 〔CSCD §22〕之起以 Tasmā dhutaṅgakathaṃ ārabhissāma. 自標本品之開，而以 Bhagavatā hi⋯terasadhutaṅgāni anuññātāni. Seyyathidaṃ – 標其十三之目（十三名逐字列出，末以 nesajjikaṅganti 收）。〔CSCD §23〕之語義科即逐名應之——標之十三與訓之十三逐名相應，序亦相同（本欄逐名反查：第十與第十一名〔abbhokāsika・sosānika〕之訓不別立而以 Abbhokāsikasosānikaṅgesupi eseva nayo. 一句攝之，故訓文之段實 11 而所訓之名 13）。
前後接點 前承戒之品：本篇首句作 Idāni⋯yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, te guṇe sampādetuṃ yasmā samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ（Idāni 與其後之語為版頁記所隔）——論自標其所承者為「已說之戒」之淨化，逐字承前品。後接衣之二支之單元：次單元首句作 Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma.——論自標之續，且其所將說之五目逐字即本篇末所標之五。
movement 品夾《總覽》繫本單元於 §A〈頭陀支總說——十三支之名與語義〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 dhutaṅga（頭陀支）・sīla（戒）・appicchatā（少欲）・santuṭṭhitā（知足）・sallekhatā（省儉）・guṇa（德）・yogī（行者）・bhikkhu（比丘）・kulaputta（善男子）・cetanā（思）・lakkhaṇa／rasa／paccupaṭṭhāna／padaṭṭhāna（相／味／現起／近因）・adhivacana（稱謂）・kāraṇa（因）・vinicchaya（決擇）・aṭṭhakathā（義注）・khīṇāsava（漏盡者）・anāgāmī（不還者）・sakadāgāmī（一來者）・sotāpanna（入流者）・puthujjana（凡夫）・sekkha（有學）・kilesa（煩惱）・senāsana（座臥處）・cetiyaṅgaṇa（塔之庭）・anulomapaṭipadā（隨順之道）・susāna（墓地）・pilotikā（舊布）。以下唯列本篇新出者。
十三支之漢名〔CSCD §22〕–〔CSCD §23〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paṃsukūlikaṅga | 糞掃衣支 | 十三之第一；論立二訓——paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena 與 paṃsu viya kucchitabhāvaṃ ulatīti | 〔CSCD §22〕・〔CSCD §23〕 |
| tecīvarikaṅga | 三衣支 | 第二；saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātaṃ ticīvaraṃ sīlamassāti | 〔CSCD §23〕 |
| piṇḍapātikaṅga | 常乞食支 | 第三；論立二訓（piṇḍapātaṃ uñchati 與 Piṇḍāya vā patituṃ vatametassā）——見本目末「須併觀」① | 〔CSCD §23〕 |
| sapadānacārikaṅga | 次第乞食支 | 第四；avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti | 〔CSCD §23〕 |
| ekāsanikaṅga | 一坐食支 | 第五；Ekāsane bhojanaṃ ekāsanaṃ | 〔CSCD §23〕 |
| pattapiṇḍikaṅga | 一鉢食支 | 第六；Dutiyabhājanassa paṭikkhittattā kevalaṃ ekasmiṃyeva patte piṇḍo pattapiṇḍo | 〔CSCD §23〕 |
| khalupacchābhattikaṅga | 時後不食支 | 第七；論立二訓（Khalūti paṭisedhanatthe nipāto 與義注之鳥名之訓） | 〔CSCD §23〕 |
| āraññikaṅga | 阿蘭若住支 | 第八；Araññe⋯nivāso sīlamassāti āraññiko | 〔CSCD §23〕 |
| rukkhamūlikaṅga | 樹下住支 | 第九；Rukkhamūle nivāso rukkhamūlaṃ | 〔CSCD §23〕 |
| abbhokāsikaṅga | 露地住支 | 第十；訓不別立而以 eseva nayo 攝之 | 〔CSCD §23〕 |
| ⚠︎ sosānikaṅga | 塚間住支 | 第十一；訓同上以 eseva nayo 攝之——法數名位從漢傳十二頭陀之固有名「塚間住」（《解脫道論》之白話於同一詞位亦作「塚間坐」）；本欄原提「墓地住支」（依 sīvathika＝墓地之先例）誌之——⚠︎ 一形二位：susāna／sīvathika 之單出之位照既立作「墓地」，法數之名位作「塚間住」，誌之以俟來哲 | 〔CSCD §23〕 |
| yathāsanthatikaṅga | 隨處住支 | 第十二；Yadeva⋯santhataṃ yathāsanthataṃ, idaṃ tuyhaṃ pāpuṇātī | 〔CSCD §23〕 |
| nesajjikaṅga | 常坐支 | 第十三；Sayanaṃ paṭikkhipitvā nisajjāya viharituṃ sīlamassāti nesajjiko | 〔CSCD §23〕 |
造論之由與四聖種〔CSCD §22〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vodāna | 淨化 | 戒之所以須頭陀支者——以少欲等德淨其戒 | 〔CSCD §22〕 |
| paviveka | 遠離 | 少欲等六德之第四（appicchatāsantuṭṭhitāsallekhapavivekāpacayavīriyārambhasubharatādiguṇa 之複合列） | 〔CSCD §22〕 |
| apacaya | 不積聚 | 同列之第五；本欄之讀，論不自釋其義 | 〔CSCD §22〕 |
| vīriyārambha | 精進之發起 | 同列之第六 | 〔CSCD §22〕 |
| subharatā | 易養 | 同列之第七 | 〔CSCD §22〕 |
| guṇasalilavikkhālitamala | 以德之水所洗之垢 | 少欲等德之喻之複合語；本篇唯此一處以水喻德 | 〔CSCD §22〕 |
| sīlabbata | 戒禁 | anavajjasīlabbataguṇaparisuddhasabbasamācāro——無罪之戒禁 | 〔CSCD §22〕 |
| ariyavaṃsa | 聖種 | 論標「古之三聖種」與第四聖種；「聖種」之讀從既有之白話（活命遍淨之單元「最上聖種的比丘」） | 〔CSCD §22〕 |
| bhāvanārāmatā | 樂修 | 第四聖種之名；依先例勝從既列之讀（行道智見清淨之品之詞條），本欄原提「樂於修習」，誌之 | 〔CSCD §22〕 |
| lokāmisa | 世之食 | pariccattalokāmisānaṃ——已捨世之食者；依先例勝從既列之讀（行道智見清淨之品之詞條），本欄原提「世之財」，誌之 | 〔CSCD §22〕 |
| anapekkha | 無所顧 | 於身與命無所顧者 | 〔CSCD §22〕 |
| vata | 禁行 | vatāni ca sampajjissanti——與戒並舉之第二 | 〔CSCD §22〕 |
語義科之新出〔CSCD §23〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| rathikā・saṅkārakūṭa | 車道・塵堆 | 糞掃衣之所出之處（與墓地並舉） | 〔CSCD §23〕 |
| nibbacana | 語源 | 論自標其訓之名——Evaṃ laddhanibbacanassa | 〔CSCD §23〕 |
| saṅghāṭi・uttarāsaṅga・antaravāsaka | 僧伽梨・上衣・下衣 | 三衣之目；上衣・下衣二名為本欄之讀（音譯之形不取） | 〔CSCD §23〕 |
| bhikkhā | 所乞之食 | Bhikkhāsaṅkhātānaṃ⋯āmisapiṇḍānaṃ pātoti piṇḍapāto | 〔CSCD §23〕 |
| uñchati | 尋求 | 常乞食支之第一訓之動詞 | 〔CSCD §23〕 |
| avakhaṇḍana | 斷絕 | 論自釋 Dānaṃ vuccati avakhaṇḍanaṃ——次第乞食支之訓之樞 | 〔CSCD §23〕 |
| apadāna | 不斷絕 | 同訓之果——apetaṃ dānatoti apadānaṃ, anavakhaṇḍananti attho | 〔CSCD §23〕 |
| anughara | 逐家 | avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti | 〔CSCD §23〕 |
| nipāta | 不變詞 | Khalūti paṭisedhanatthe nipāto——論自標其詞類 | 〔CSCD §23〕 |
| pavārita | 已足食者 | Pavāritena satā pacchā laddhaṃ bhattaṃ pacchābhattaṃ nāma | 〔CSCD §23〕 |
| atiritta | 殘餘之食 | Samādānavasena paṭikkhittātirittabhojanassetaṃ nāmaṃ | 〔CSCD §23〕 |
| sakuṇa | 鳥 | 義注所出之第二訓——khalūti eko sakuṇo | 〔CSCD §23〕 |
| santhata | 所敷設 | 隨處住支之訓之樞 | 〔CSCD §23〕 |
| dhutakilesa | 已抖落煩惱者 | 「頭陀支」一名之第一訓 | 〔CSCD §23〕 |
| kilesadhunana | 抖落煩惱 | 第二訓——kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ | 〔CSCD §23〕 |
| paṭipakkhaniddhunana | 抖落其反者 | 第三訓——dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyāti | 〔CSCD §23〕 |
| laddhavohāra | 所得之名言 | 第二訓之樞語；智之所以名「頭陀」者 | 〔CSCD §23〕 |
| samādānacetanā | 受持之思 | 相之答——Sabbāneva panetāni samādānacetanālakkhaṇāni | 〔CSCD §23〕 |
| loluppa・nilloluppabhāva | 貪求・無貪求之性 | 味與現起之答 | 〔CSCD §23〕 |
| ariyadhamma | 聖法 | 近因之答——appicchatādiariyadhammapadaṭṭhānāni | 〔CSCD §23〕 |
| ⚠︎ vatthu | 事物 | 所引之四句之第四——Yaṃ paṭikkhipati, taṃ vatthū；⚠︎ 一形二位——既立之 vatthu＝所依（蘊之品之位），本篇之位為所遮之物，依位各讀，誌之以俟來哲 | 〔CSCD §23〕 |
| mahāsāvaka | 大弟子 | 受持之次第之第二位（世尊般涅槃後） | 〔CSCD §23〕 |
| tipiṭaka・dvipiṭaka・ekapiṭaka | 三藏者・二藏者・一藏者 | 受持之次第之第七至第九位 | 〔CSCD §23〕 |
| ekasaṅgītika | 一部合誦者 | 第十位；本欄之讀 | 〔CSCD §23〕 |
| aṭṭhakathācariya | 義注諸師 | 第十一位；依先例勝從既列之讀（無色之品之詞條），本欄原提「義注師」，誌之 | 〔CSCD §23〕 |
| dhutaṅgadhara | 持頭陀支者 | 第十二位 | 〔CSCD §23〕 |
| ⚠︎ ukkuṭika | 蹲踞 | 無人可對之時之自受持之儀；⚠︎ 一形二位——既立之 ukkuṭika＝促步（業處之品之行儀之位），本篇之位為坐之姿，依位各讀，誌之以俟來哲 | 〔CSCD §23〕 |
| Cetiyapabbata | 支帝山 | 事例之地名；從既列之音譯（不淨業處之品之詞條既提） | 〔CSCD §23〕 |
| sādhāraṇakathā | 通說 | 論自標本段之名——十三支所共之受持法 | 〔CSCD §23〕 |
須併觀之四處 ①piṇḍapātika 之漢名：本欄作「常乞食支」——法數之名位從漢傳十二頭陀之固有名「常乞食」；《解脫道論》之白話於同一詞位作「乞食」，其為彼論自文之語而非本論之名之譯，二論之名相參而不相掩，誌其異而不代齊。②sosānikaṅga 之漢名：本欄作「塚間住支」——法數之名位從漢傳十二頭陀之固有名「塚間住」，《解脫道論》之白話於同一詞位亦作「塚間坐」；本欄原提「墓地住支」（依既立之 sīvathika＝墓地）誌之。⚠︎ 一形二位——susāna／sīvathika 之單出之位照既立作「墓地」（規範詞表之 sīvathika 之條並明記不取「塚間」之古文），而十三支之法數之名位作「塚間住」；二位各讀，誌之以俟來哲。③āraññika／yathāsanthatika／pattapiṇḍika 三名：《解脫道論》之十三之列於此三位作「無事處坐」「遇得處坐」「節量食」，與本論之詞不同位——本欄一律依本論之自釋各讀（阿蘭若住支・隨處住支・一鉢食支），誌其為二論異名而不代齊。④nesajjika：本欄作「常坐支」而《解脫道論》作「常坐不臥」——本論之名唯「坐」之字面而無「不臥」之字，本欄從字面，誌其異。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 eke・Keci／keci・Apare āhu 俱零命中；傳云之標 kira 零命中。方括注唯二式（[§NN] 段號 2 個與版頁記 7 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
本欄自出之字面之記（三處） ①十三名之訓文其段實 11 而所訓之名 13——第十與第十一名以 Abbhokāsikasosānikaṅgesupi eseva nayo. 一句攝之，非闕其訓。②十三名之立訓之式不齊——sīlamassāti 之式全篇 9 見（本欄實測），而餘四名（paṃsukūlika・piṇḍapātika・sapadānacārika・nesajjika 之一部）別以他式立訓；其收句 Tassa aṅgaṃ 之式 7 見，餘六名之收各異其形（如 Paṃsukūlikassa aṅgaṃ paṃsukūlikaṅgaṃ.・Tecīvarikassa aṅgaṃ tecīvarikaṅgaṃ. 之全稱式）。誌其不齊而不代齊。③〔CSCD §22〕之偈四行皆縮排四空格而不繫引號，與本品他篇之引頌之面同（本欄實測本篇偈行 4 行）。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §23〕 | Aṭṭhakathāyaṃ pana vuttaṃ khalūti eko sakuṇo. So mukhena phalaṃ gahetvā tasmiṃ patite puna aññaṃ na khādati. | 義注之鳥名之訓——時後不食支之第二訓 | 無（自標其為義注所說而不繫圓括注） |
| 〔CSCD §23〕 | Vuttampi cetaṃ ''yo samādiyati, so puggalo. Yena samādiyati, cittacetasikā ete dhammā. Yā samādānacetanā, taṃ dhutaṅgaṃ. Yaṃ paṭikkhipati, taṃ vatthū''ti. | 受持之四句——人・法・頭陀支・事物 | 無（Vuttampi cetaṃ 而不繫圓括注） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處零命中——二引皆不繫其書。引式之標唯 Vuttampi cetaṃ 1 見；Yathāha・Vuttañhetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。此於本品六單元中為引最薄之篇（他篇之引多繫圓括注之書名）。本目誌其實而不代補其書。
論主指事而不述其文之一處 〔CSCD §23〕之末：Ettha ca cetiyapabbate dve bhātikattherānaṃ jeṭṭhakabhātu dhutaṅgappicchatāya vatthu kathetabbaṃ.——論唯標「此中當說某事」而不出其事之文。本欄誌其位、錄其標而不代補其事；此式於本品六單元中唯此一見。
論主自陳之二處 ①〔CSCD §22〕Tasmā dhutaṅgakathaṃ ārabhissāma.——論自標本品之開。②〔CSCD §23〕Ayaṃ tāva sādhāraṇakathā.——論自標本篇末段為十三支所共之通說。二處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之薄 viya（詞界）全篇實測 2 見、連聲之比況形（mivā，在 paṃsukūlamivāti 之內）1 見、sadisa 諸形・Yathā／yathā 之比況領語（詞界）・upamā／-ūpama 俱零命中（yathā 之字母序列 5 見，皆在 yathāsanthata 之族之內，非比況領語）。本篇為本品六單元中譬喻最薄者——其文為語源之訓，非修法之敘。三處如下（viya 二與連聲一）：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §23〕 | tesu tesu paṃsukūlamivāti paṃsukūlaṃ | 如彼彼塵堆之上者——語源之比況（連聲之 mivā） |
| 〔CSCD §23〕 | atha vā paṃsu viya kucchitabhāvaṃ ulatīti paṃsukūlaṃ | 如塵之趣可厭之性——同名之第二訓 |
| 〔CSCD §23〕 | sammāsambuddhassa santike vadantena viya⋯samādātabbāni | 如對正等覺者之前而說——無人可對之時之自受持 |
乙・修辭之可核觀察 ①語源之訓之式——-ti 之引後繼以 sīlamassāti（此其為戒）之句，全篇 9 見；其收以 Tassa aṅgaṃ（其支即）之式，7 見。②ti vuttaṃ hoti（此謂之云）之釋語 3 見。③vuccati（曰）2 見（Aṅganti kāraṇaṃ vuccati・Dānaṃ vuccati avakhaṇḍanaṃ）。④Tattha 之提示語 2 見。⑤Eteneva nayena（以此同一之理）1 見、eseva nayo（此即其理）1 見——二式皆為省文之標，論以之攝三名之訓（tecīvarika 承前式、abbhokāsika／sosānika 承前式）。⑥…pe… 省略式 零命中。⑦偈頌 1 首 4 行（〔CSCD §22〕之決擇之目，皆縮排四空格）。⑧本篇指事一處而不述其文（見目四），無實有其名之人事之記。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §22〕 vuttappakārassa sīlassa vodānaṃ hoti | 戒之品 | 論自標其所承——「已說之戒」之淨化；少欲・知足・省儉三德之立在彼品之雜染與淨化之單元 |
〔CSCD §22〕 samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ | 戒之品之成就法之單元 | 持與不持頭陀支而判資具之清淨在彼篇；彼篇並出「順頭陀支之限」一準 |
〔CSCD §22〕 anulomapaṭipadaṃyeva ārādhetukāmānaṃ | 食厭想之單元 | 「隨順之道」一語在彼篇為本業處與不淨想之關係之名；本篇以之為受十三支者之志 |
〔CSCD §23〕 rathikasusānasaṅkārakūṭādīnaṃ | 不淨業處之品 | 墓地之名與其所見之十不淨在彼品；本篇唯借其為糞掃衣之所出 |
〔CSCD §23〕 cetiyaṅgaṇaṃ sammajjitvā | 食厭想之單元 | 「塔之庭」為晨起所當作之務，在彼篇為由往之厭逆之背景 |
〔CSCD §23〕 Samādānavidhānatotiādīsu pana pañcasu | 本品十三支之各篇 | 論自標其五之分說之所在；各篇之結逐字作 samādānavidhānappabhedabhedānisaṃsavaṇṇanā，本品六單元實測 12 見逐字同式，另 02-05 一見其字間有二空格〔samādāna vidhānappabheda bhedānisaṃsavaṇṇanā——譯底字面，照錄不改〕，合 13 |
| 〔CSCD §22〕 之偈末二行 | 本品之雜論單元 | 該單元以此二行逐字重開而應其三目——論自標之續 |
〔CSCD §24〕 Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. | 衣之二支之單元 | 次單元逐字承本篇所標之五——論自標之續 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries one ### line, the chapter-title line ### 2. Dhutaṅganiddeso. No lower-level section opens within this carve, so this unit’s title inherits the chapter-title section (the base-text-domain column in the chapter Overview records this fact verbatim). The chapter’s fifteen lower-level sections begin in the next unit with ### 1. Paṃsukūlikaṅgakathā.
Paragraph-number domain The base-text column runs from 〔CSCD §22〕 through 〔CSCD §23〕. Two paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 5,983 bytes in the base-text column.
Positive record that this chapter has no missing paragraph number Across the chapter’s six units, the paragraph-number domain runs from 〔CSCD §22〕 through 〔CSCD §37〕. All sixteen numbers are continuous one by one, with none missing, repeated, or descending (direct measurement in this column, checked unit by unit against the base-text columns). Accordingly, this chapter has no “record of a missing number” that can enter Section III of this file. Its absence is recorded as found; this column neither supplies a number nor supplies a cause.
Framework of analysis The unit’s skeleton is the Commentator’s own set of modes of analysis, established in the four final verse lines of 〔CSCD §22〕: Atthato lakkhaṇādīhi, samādānavidhānato;／Pabhedato bhedato ca, tassa tassānisaṃsato.／Kusalattikato ceva, dhutādīnaṃ vibhāgato;／Samāsabyāsato cāpi, viññātabbo vinicchayo. This column checked the location of each answer against the base-text column. The answer “by meaning” is in the derivational discussion at 〔CSCD §23〕 (the thirteen names are explained one by one). The answer “by characteristic and the rest” is also at 〔CSCD §23〕 (Evamettha lakkhaṇādīhi veditabbo vinicchayo.). The common account of “the five beginning with undertaking and its method” stands at the end of this unit—the treatise itself gives their number in Samādānavidhānatotiādīsu pana pañcasu; the practice-by-practice treatment of these five is not in this unit but in the individual accounts of the thirteen practices (each closes verbatim with samādānavidhānappabhedabhedānisaṃsavaṇṇanā; this column checked all six units and found the form 13 times, once per practice and never outside them). The final three modes in the verse—the wholesome triad, the division beginning with “shaken,” and brief and detailed treatment—are answered in the miscellaneous unit at the chapter’s end, which reopens verbatim with the last two lines of this verse. The facts are recorded without determining a total on the text’s behalf.
Two rounds of statement and answer The opening of 〔CSCD §22〕 marks the beginning of the chapter with Tasmā dhutaṅgakathaṃ ārabhissāma. and introduces its thirteen items with Bhagavatā hi … terasadhutaṅgāni anuññātāni. Seyyathidaṃ – (the thirteen names are listed verbatim and close with nesajjikaṅganti). The derivational discussion at 〔CSCD §23〕 answers them name by name: the thirteen items stated and the thirteen items explained correspond one by one and occur in the same order (checked name by name in this column; the tenth and eleventh names, abbhokāsika and sosānika, do not receive separate explanations but are covered by the single sentence Abbhokāsikasosānikaṅgesupi eseva nayo., so the explanatory prose has eleven units while explaining thirteen names).
Connections before and after Before this stands the chapter on virtue. The unit’s first sentence reads Idāni … yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, te guṇe sampādetuṃ yasmā samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ (Idāni is separated from what follows by an edition-page marker): the treatise itself identifies what it takes up as the purification of “the virtue described”, directly continuing the preceding chapter. After it comes the unit on the two robe practices. Its first sentence reads Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma.—a continuation marked by the treatise itself, whose five topics are verbatim the five established at the end of this unit.
Movement The chapter Overview assigns this unit to Movement §A, “General Account of the Ascetic Practices—Names and Meanings of the Thirteen Practices.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include dhutaṅga (ascetic practice), sīla (virtue), appicchatā (fewness of wishes), santuṭṭhitā (contentment), sallekhatā (austerity), guṇa (quality), yogī (meditator), bhikkhu (bhikkhu), kulaputta (son of good family), cetanā (volition), lakkhaṇa／rasa／paccupaṭṭhāna／padaṭṭhāna (characteristic／function／manifestation／proximate cause), adhivacana (designation), kāraṇa (cause), vinicchaya (analysis), aṭṭhakathā (Commentary), khīṇāsava (one whose taints are destroyed), anāgāmī (non-returner), sakadāgāmī (once-returner), sotāpanna (stream-enterer), puthujjana (ordinary person), sekkha (trainee), kilesa (defilement), senāsana (lodging), cetiyaṅgaṇa (shrine courtyard), anulomapaṭipadā (way of conformity), susāna (charnel ground), and pilotikā (old cloth). Only terms new to this unit are listed below.
English Names of the Thirteen Practices 〔CSCD §22〕–〔CSCD §23〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paṃsukūlikaṅga | refuse-rag-wearer’s practice | first of the thirteen; the treatise gives two derivations—paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena and paṃsu viya kucchitabhāvaṃ ulatīti | 〔CSCD §22〕・〔CSCD §23〕 |
| tecīvarikaṅga | triple-robe-wearer’s practice | second; saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātaṃ ticīvaraṃ sīlamassāti | 〔CSCD §23〕 |
| piṇḍapātikaṅga | alms-food-eater’s practice | third; the treatise gives two derivations (piṇḍapātaṃ uñchati and Piṇḍāya vā patituṃ vatametassā)—see “Four Points to Read Together” (1) below | 〔CSCD §23〕 |
| sapadānacārikaṅga | house-to-house-seeker’s practice | fourth; avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti | 〔CSCD §23〕 |
| ekāsanikaṅga | one-session-eater’s practice | fifth; Ekāsane bhojanaṃ ekāsanaṃ | 〔CSCD §23〕 |
| pattapiṇḍikaṅga | bowl-food-eater’s practice | sixth; Dutiyabhājanassa paṭikkhittattā kevalaṃ ekasmiṃyeva patte piṇḍo pattapiṇḍo | 〔CSCD §23〕 |
| khalupacchābhattikaṅga | later-food-refuser’s practice | seventh; the treatise gives two derivations (Khalūti paṭisedhanatthe nipāto and the Commentary’s explanation from the name of a bird) | 〔CSCD §23〕 |
| āraññikaṅga | forest-dweller’s practice | eighth; Araññe … nivāso sīlamassāti āraññiko | 〔CSCD §23〕 |
| rukkhamūlikaṅga | tree-root-dweller’s practice | ninth; Rukkhamūle nivāso rukkhamūlaṃ | 〔CSCD §23〕 |
| abbhokāsikaṅga | open-air-dweller’s practice | tenth; not explained separately but covered by eseva nayo | 〔CSCD §23〕 |
| ⚠︎ sosānikaṅga | charnel-ground-dweller’s practice | eleventh; its explanation is likewise covered by eseva nayo—the name in the numbered set follows the established Chinese Buddhist category “dwelling among the burial mounds” (the Vimuttimagga vernacular has “sitting among the burial mounds” in the corresponding position); this column originally proposed “cemetery-dweller’s practice” by precedent from sīvathika = charnel ground and records it—⚠︎ one form in two positions: separate occurrences of susāna／sīvathika retain “charnel ground,” while the name in the numbered set is “charnel-ground dwelling”; recorded and left to the wise who come after | 〔CSCD §23〕 |
| yathāsanthatikaṅga | any-bed-user’s practice | twelfth; Yadeva … santhataṃ yathāsanthataṃ, idaṃ tuyhaṃ pāpuṇātī | 〔CSCD §23〕 |
| nesajjikaṅga | sitter’s practice | thirteenth; Sayanaṃ paṭikkhipitvā nisajjāya viharituṃ sīlamassāti nesajjiko | 〔CSCD §23〕 |
Reason for Composing the Chapter and the Four Noble Lineages 〔CSCD §22〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vodāna | purification | why virtue requires the ascetic practices—virtue is purified through qualities such as fewness of wishes | 〔CSCD §22〕 |
| paviveka | seclusion | fourth in the list beginning with fewness of wishes (the compound appicchatāsantuṭṭhitāsallekhapavivekāpacayavīriyārambhasubharatādiguṇa) | 〔CSCD §22〕 |
| apacaya | non-accumulation | fifth in the same list; this column’s own reading; the treatise does not explain its meaning | 〔CSCD §22〕 |
| vīriyārambha | arousing energy | sixth in the same list | 〔CSCD §22〕 |
| subharatā | ease of support | seventh in the same list | 〔CSCD §22〕 |
| guṇasalilavikkhālitamala | stains washed away by the water of qualities | compound in the simile of such qualities as fewness of wishes; this is the only place in the unit where water is used as a simile for qualities | 〔CSCD §22〕 |
| sīlabbata | virtue and observance | anavajjasīlabbataguṇaparisuddhasabbasamācāro—blameless virtue and observance | 〔CSCD §22〕 |
| ariyavaṃsa | noble lineage | the treatise names “the three ancient noble lineages” and a fourth noble lineage; the reading “noble lineage” follows an existing vernacular precedent (the unit on purification of livelihood, “a bhikkhu of the supreme noble lineage”) | 〔CSCD §22〕 |
| bhāvanārāmatā | delight in development | name of the fourth noble lineage; following the already listed reading by priority of precedent (the entries for the chapter on purification by knowledge and vision of the way); this column’s original proposal, “delighting in development,” is recorded | 〔CSCD §22〕 |
| lokāmisa | food of the world | pariccattalokāmisānaṃ—those who have abandoned the food of the world; following the already listed reading by priority of precedent (the entries for the chapter on purification by knowledge and vision of the way); this column’s original proposal, “worldly wealth,” is recorded | 〔CSCD §22〕 |
| anapekkha | unconcerned | one who has no concern for body and life | 〔CSCD §22〕 |
| vata | observance | vatāni ca sampajjissanti—the second item stated alongside virtue | 〔CSCD §22〕 |
New Terms in the Derivational Discussion 〔CSCD §23〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| rathikā・saṅkārakūṭa | roadway・rubbish heap | places where refuse-rag cloth is found (listed with a charnel ground) | 〔CSCD §23〕 |
| nibbacana | derivation | the treatise’s own name for its explanation—Evaṃ laddhanibbacanassa | 〔CSCD §23〕 |
| saṅghāṭi・uttarāsaṅga・antaravāsaka | outer robe・upper robe・lower robe | the three robes; “upper robe” and “lower robe” are this column’s own readings (transliterated forms are not used) | 〔CSCD §23〕 |
| bhikkhā | food obtained by begging | Bhikkhāsaṅkhātānaṃ … āmisapiṇḍānaṃ pātoti piṇḍapāto | 〔CSCD §23〕 |
| uñchati | seeks | verb in the first derivation of the alms-food-eater’s practice | 〔CSCD §23〕 |
| avakhaṇḍana | break | the treatise itself explains Dānaṃ vuccati avakhaṇḍanaṃ—the pivot in the derivation of the house-to-house-seeker’s practice | 〔CSCD §23〕 |
| apadāna | without a break | result of the same derivation—apetaṃ dānatoti apadānaṃ, anavakhaṇḍananti attho | 〔CSCD §23〕 |
| anughara | house to house | avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti | 〔CSCD §23〕 |
| nipāta | indeclinable | Khalūti paṭisedhanatthe nipāto—the treatise itself identifies its word class | 〔CSCD §23〕 |
| pavārita | one who has been satisfied | Pavāritena satā pacchā laddhaṃ bhattaṃ pacchābhattaṃ nāma | 〔CSCD §23〕 |
| atiritta | leftover food | Samādānavasena paṭikkhittātirittabhojanassetaṃ nāmaṃ | 〔CSCD §23〕 |
| sakuṇa | bird | second derivation from the Commentary—khalūti eko sakuṇo | 〔CSCD §23〕 |
| santhata | prepared | pivot in the derivation of the any-bed-user’s practice | 〔CSCD §23〕 |
| dhutakilesa | one who has shaken off defilements | first derivation of the name “ascetic practice” | 〔CSCD §23〕 |
| kilesadhunana | shaking off defilements | second derivation—kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ | 〔CSCD §23〕 |
| paṭipakkhaniddhunana | shaking off its opposite | third derivation—dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyāti | 〔CSCD §23〕 |
| laddhavohāra | acquired designation | pivot in the second derivation; why knowledge is named “shaken” | 〔CSCD §23〕 |
| samādānacetanā | volition of undertaking | answer under characteristic—Sabbāneva panetāni samādānacetanālakkhaṇāni | 〔CSCD §23〕 |
| loluppa・nilloluppabhāva | greed・freedom from greed | answers under function and manifestation | 〔CSCD §23〕 |
| ariyadhamma | noble quality | answer under proximate cause—appicchatādiariyadhammapadaṭṭhānāni | 〔CSCD §23〕 |
| ⚠︎ vatthu | object | fourth of the four quoted statements—Yaṃ paṭikkhipati, taṃ vatthū; ⚠︎ one form in two positions—the already established vatthu = basis (in the chapter on the aggregates), while here it is the thing refused; rendered according to position and recorded, left to the wise who come after | 〔CSCD §23〕 |
| mahāsāvaka | great disciple | second position in the order of undertaking (after the Blessed One’s final nibbāna) | 〔CSCD §23〕 |
| tipiṭaka・dvipiṭaka・ekapiṭaka | one who knows three Piṭakas・two Piṭakas・one Piṭaka | seventh through ninth positions in the order of undertaking | 〔CSCD §23〕 |
| ekasaṅgītika | one who knows one collection of recitation | tenth position; this column’s own reading | 〔CSCD §23〕 |
| aṭṭhakathācariya | teachers of the Commentaries | eleventh position; following the already listed reading by priority of precedent (the entries for the chapter on immaterial states); this column’s original proposal, “Commentary teacher,” is recorded | 〔CSCD §23〕 |
| dhutaṅgadhara | one who maintains the ascetic practices | twelfth position | 〔CSCD §23〕 |
| ⚠︎ ukkuṭika | squatting | posture for undertaking the practices oneself when no one is present; ⚠︎ one form in two positions—the already established ukkuṭika = walking rapidly (in the deportment passage of the chapter on meditation subjects), while here it is a seated posture; rendered according to position and recorded, left to the wise who come after | 〔CSCD §23〕 |
| Cetiyapabbata | Mount Cetiya | place-name in the referenced story; following the already listed transliteration (previously proposed in the entries for the chapter on foulness meditation) | 〔CSCD §23〕 |
| sādhāraṇakathā | common account | the treatise’s own name for this passage—the method of undertaking common to the thirteen practices | 〔CSCD §23〕 |
Four Points to Read Together (1) The English name of piṇḍapātika: this column uses “alms-food-eater’s practice.” The Chinese name in the numbered set follows the established Chinese Buddhist category “constant almsfood”; the Vimuttimagga vernacular uses “alms-food practice” in the corresponding position, which is the language of that treatise itself rather than a translation of this treatise’s name. The two treatises’ terminology informs without concealing their difference; the difference is recorded without making them uniform. (2) The English name of sosānikaṅga: this column uses “charnel-ground-dweller’s practice.” The Chinese name in the numbered set follows the established Chinese Buddhist category “dwelling among the burial mounds,” and the Vimuttimagga vernacular likewise has “sitting in a charnel ground” in the corresponding position; this column’s original proposal “cemetery-dweller’s practice” (following the established sīvathika = charnel ground) is recorded. ⚠︎ One form in two positions—separate occurrences of susāna／sīvathika retain “charnel ground” (the normative glossary’s entry for sīvathika explicitly rejects the archaic Chinese expression), while the name in the numbered set is “charnel-ground dwelling”. The two positions are rendered separately and left to the wise who come after. (3) The three names āraññika／yathāsanthatika／pattapiṇḍika: the Vimuttimagga list has “sitting in a secluded place,” “sitting in whatever place is found,” and “measured eating” in these three positions, but the wording differs from this treatise’s terms. This column follows this treatise’s own explanations throughout (forest-dweller’s practice, any-bed-user’s practice, and bowl-food-eater’s practice), recording them as different names in the two treatises without making them uniform. (4) nesajjika: this column uses “sitter’s practice,” while the Vimuttimagga has “constant sitting without lying down.” This treatise’s name has only the literal word “sitting” and no word for “not lying down”; this column follows its wording and records the difference.
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, so there is no collated passage to record. The only checkable surface is the base-text column itself. It is recorded without decision.
Full-scan measurement A verbatim scan of the entire base-text column found zero occurrences of parenthetical variant forms such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; zero occurrences of the markers of divergent explanations eke, Keci／keci, and Apare āhu; and zero occurrences of the report marker kira. Square brackets have only two forms: two paragraph numbers [§NN] and seven edition-page markers, all of the latter inside notes. Nothing found is recorded as nothing found: the base-text column itself contains no record of a variant reading.
Three records of wording in the column itself (1) The explanatory prose has eleven units while explaining thirteen names: the tenth and eleventh names are covered by the single sentence Abbhokāsikasosānikaṅgesupi eseva nayo., not omitted. (2) The formulas used to derive the thirteen names are uneven. The form sīlamassāti occurs 9 times in the full unit (direct measurement in this column), while the other four names (paṃsukūlika, piṇḍapātika, sapadānacārika, and part of nesajjika) are derived through other formulas. The closing formula Tassa aṅgaṃ occurs 7 times; the other six close with forms of their own, such as the full-name formulas Paṃsukūlikassa aṅgaṃ paṃsukūlikaṅgaṃ. and Tecīvarikassa aṅgaṃ tecīvarikaṅgaṃ. The unevenness is recorded without making the forms uniform. (3) The four verse lines at 〔CSCD §22〕 are all indented by four spaces and carry no quotation marks, matching the surface form of verses elsewhere in the chapter (four verse lines in this unit, by direct measurement).
Scope of this column All the foregoing concerns the literal surface of the base-text column. This column has not been collated against the scanned PTS pages. Its zero-occurrence results apply only to that one surface and are not used to infer the state of another witness.
IV. The Commentator’s Citations
Every place where the Commentator cites is tied to a paragraph-number anchor. A source is recorded only where the text itself identifies it; this column does not determine one on its behalf.
| Location | Citation Formula [verbatim] | Point Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §23〕 | Aṭṭhakathāyaṃ pana vuttaṃ khalūti eko sakuṇo. So mukhena phalaṃ gahetvā tasmiṃ patite puna aññaṃ na khādati. | the Commentary’s derivation from the name of a bird—the second derivation of the later-food-refuser’s practice | none (identified as stated in the Commentary but carrying no parenthetical source) |
| 〔CSCD §23〕 | Vuttampi cetaṃ ''yo samādiyati, so puggalo. Yena samādiyati, cittacetasikā ete dhammā. Yā samādānacetanā, taṃ dhutaṅgaṃ. Yaṃ paṭikkhipati, taṃ vatthū''ti. | the four statements on undertaking—person, phenomena, ascetic practice, and object | none (Vuttampi cetaṃ with no parenthetical source) |
Counts of citation formulas and sources [direct measurement in this column] No parenthetical source occurs in this unit: neither of the two citations names its work. The only citation marker is Vuttampi cetaṃ, occurring once; Yathāha, Vuttañhetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, Apare āhu, and kira all occur zero times. This unit has the fewest citations among the chapter’s six units (citations in the others generally include the work’s name in parentheses). The fact is recorded without supplying a source.
One place where the Commentator points to a story without relating it At the end of 〔CSCD §23〕: Ettha ca cetiyapabbate dve bhātikattherānaṃ jeṭṭhakabhātu dhutaṅgappicchatāya vatthu kathetabbaṃ. The treatise only marks that “a certain story should be told here” and does not give the story’s text. This column records its location and its marker and does not supply the story; the formula occurs once in the chapter’s six units.
Two statements in the Commentator’s own voice (1) At 〔CSCD §22〕, Tasmā dhutaṅgakathaṃ ārabhissāma. marks the opening of the chapter. (2) At 〔CSCD §23〕, Ayaṃ tāva sādhāraṇakathā. identifies the final passage of this unit as the common account shared by the thirteen practices. Both are statements in the Commentator’s own voice; this section records their location verbatim without assessing them.
V. Similes and Rhetoric
This section records only where a simile occurs and what it is paired with; it makes no literary assessment.
A. Sparseness of simile A direct measurement of the whole unit found 2 occurrences of viya at a word boundary and 1 occurrence of the sandhi comparison form mivā (inside paṃsukūlamivāti); forms of sadisa, the comparison leaders Yathā／yathā at a word boundary, and upamā／*-ūpama all occur zero times (the letter sequence yathā occurs five times, all within the family of yathāsanthata, not as a comparison leader). This unit has the sparsest similes among the chapter’s six units: its text explains derivations rather than describing a practice. The three places follow (two with viya and one with sandhi):
| Location | Simile [verbatim] | Point of Comparison |
|---|---|---|
| 〔CSCD §23〕 | tesu tesu paṃsukūlamivāti paṃsukūlaṃ | like what lies upon a heap of dust in each such place—a derivational comparison (the sandhi form mivā) |
| 〔CSCD §23〕 | atha vā paṃsu viya kucchitabhāvaṃ ulatīti paṃsukūlaṃ | moving, like dust, toward a repulsive condition—the second derivation of the same name |
| 〔CSCD §23〕 | sammāsambuddhassa santike vadantena viya … samādātabbāni | as though speaking in the presence of the Rightly and Fully Enlightened One—undertaking the practices oneself when no one is present |
B. Verifiable rhetorical observations (1) The formula of derivation: a quotation ending in -ti is followed by a clause with sīlamassāti (“this is his virtue”) 9 times in the unit; the closing formula Tassa aṅgaṃ (“his practice is”) occurs 7 times. (2) The explanatory phrase ti vuttaṃ hoti (“this is what is meant”) occurs 3 times. (3) vuccati (“is called”) occurs 2 times (Aṅganti kāraṇaṃ vuccati and Dānaṃ vuccati avakhaṇḍanaṃ). (4) The prompt Tattha occurs 2 times. (5) Eteneva nayena (“by this same method”) occurs once, and eseva nayo (“the same method applies”) occurs once. Both mark abbreviation: the treatise uses them to cover the derivations of three names (tecīvarika by the preceding formula, and abbhokāsika／sosānika by the preceding formula). (6) The omission formula …pe… occurs zero times. (7) There is one verse of four lines (the modes of analysis at 〔CSCD §22〕, all indented four spaces). (8) The unit points to one story without relating its text (Section IV); it contains no narrative account of a named person.
All the foregoing counts were measured only within this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Each target is established only from names and statements verifiable in this unit. No correspondence is known between this unit’s paragraph-number and chapter-section systems, so the pointers do not attach chapter sections, estimate, or convert them. This column does not determine them on another source’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §22〕 vuttappakārassa sīlassa vodānaṃ hoti | chapter on virtue | the treatise itself identifies what it takes up—the purification of “the virtue described”; fewness of wishes, contentment, and austerity are established in that chapter’s unit on defilement and purification |
〔CSCD §22〕 samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ | unit on ways of fulfilling virtue in the chapter on virtue | that unit judges the purity of requisites according to whether the ascetic practices are maintained and also gives “in accordance with the limits of the ascetic practices” as a standard |
〔CSCD §22〕 anulomapaṭipadaṃyeva ārādhetukāmānaṃ | unit on perception of repulsiveness in nutriment | “way of conformity” there names the relation of that meditation subject to the perception of foulness; here it names the aspiration of one who undertakes the thirteen practices |
〔CSCD §23〕 rathikasusānasaṅkārakūṭādīnaṃ | chapter on foulness meditation | the charnel ground and the ten kinds of foulness seen there are named in that chapter; this unit invokes it only as a place where refuse-rag cloth is found |
〔CSCD §23〕 cetiyaṅgaṇaṃ sammajjitvā | unit on perception of repulsiveness in nutriment | sweeping the shrine courtyard is a morning duty there and forms part of the background to repulsiveness in going |
〔CSCD §23〕 Samādānavidhānatotiādīsu pana pañcasu | the individual accounts of the thirteen practices in this chapter | the treatise itself marks where its fivefold treatment is given; each account closes verbatim with samādānavidhānappabhedabhedānisaṃsavaṇṇanā. Direct measurement of the chapter’s six units found 12 occurrences with exactly this spacing and one in 02-05 with two internal spaces—samādāna vidhānappabheda bhedānisaṃsavaṇṇanā, the literal base-text surface, recorded unchanged—for a total of 13 |
| the last two verse lines at 〔CSCD §22〕 | miscellaneous unit of this chapter | that unit reopens verbatim with these two lines and answers the three modes—a continuation marked by the treatise itself |
〔CSCD §24〕 Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. | unit on the two robe practices | the next unit takes up verbatim the five topics established here—a continuation marked by the treatise itself |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.