清淨道論 衣之二支——糞掃衣與三衣Visuddhimagga · The Two Robe Practices—Refuse-Rag Wearing and Use of the Three Robes
逐支五門的框從此開啟：受持一句話、法一套規矩、差別三品、破一剎那、利益一張表，結以數頌。十三支皆同此框。
糞掃衣支：「我遮止在家所施之衣。」可取之衣二十三種——墓地、店門、車道、塵堆、產布、浴布……海所推；但處處避不與取之嫌：幢布待人去、路布略守候、風吹之布確其無主。凡「施與僧伽」、行乞布、依臘次分與者皆非糞掃衣。三品：唯取墓地所棄者上，取人所放置者中，取足下所施者下。破：自以己意納受在家所施物之剎那。形象是鎧——如著鎧的剎帝利光耀於戰中。
三衣支：「我遮止第四衣。」染前可暫置，染後不可——否則是頭陀支之賊。三品之差全在染衣那幾個時辰身上披什麼；肩袈裟一張手三肘是唯一的鬆動。形象是翼——如鳥之與翼俱行。
兩張利益表的頭兩條相同：相稱於出家之所依，不依他而活。十三支的利益彼此串聯，指向同一個「不依」。
The fivefold framework for each practice begins here: one sentence of undertaking, one set of rules as method, three grades of distinction, one moment of breach, and one table of benefits, closing with verses. All thirteen practices follow this framework.
The refuse-rag-wearer’s practice says: “I refuse robes given by householders.” There are twenty-three kinds one may take—from charnel ground, shop door, roadway, rubbish heap, childbirth cloth, bathing cloth, and so on through what the sea casts up—but each avoids the suspicion of taking what was not given. Wait until people leave a banner cloth, wait beside road cloth, and ascertain that windblown cloth has no owner. Cloth “given to the Saṅgha,” obtained by begging, or distributed by seniority is not refuse-rag. The grades are: taking only what was discarded in a charnel ground is superior, what people deliberately placed is medium, and what is given at the feet is mild. Breach occurs the moment one willingly accepts something given by a householder. The image is armor—the refuse-rag wearer shines in battle like an armored warrior.
The triple-robe-wearer’s practice says: “I refuse a fourth robe.” Before dyeing, material may be set aside; after dyeing, it may not—otherwise one is a thief of the ascetic practice. The three grades differ entirely in what one wears during the hours of dyeing. A shoulder cloth one span by three cubits is the sole relaxation. The image is wings—as a bird travels with its wings.
The first two entries in both tables of benefits share one direction: accordance with the dependences of going forth and living without dependence on another. The benefits of all thirteen practices interlock and point toward this same absence of dependence.
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 糞掃衣支——受持與二十三種糞掃衣之目 〔CSCD §24〕
一、糞掃衣支之論
現在，我們要解說一一之支的受持、法、差別、破與利益¹。先說糞掃衣支：由「我遮止在家所施之衣，我受持糞掃衣支」這兩句話當中的隨便哪一句，就成為已受持。這就是此處先說的受持。
而這樣受持了頭陀支的人，應當於墓地所棄者、店門所棄者、車道之布、塵堆之布、產布、浴布、浴渡之布、往還之布、火所燒者、牛所嚼者、白蟻所嚼者、鼠所嚼者、端斷者、緣斷者、幢所出者、塔衣、沙門衣、灌頂之布、神變所成者、道路所落者、風所吹者、天所施者、海所推者——這些之中取隨便哪一種衣，撕開它，捨去薄弱之處，洗淨堅牢之處而作成衣，然後除去舊有的在家之衣而受用。
§2 二十三種之逐一解說 〔CSCD §24〕
這裡，「墓地所棄者」，是落在墓地的。「店門所棄者」，是落在店門的。「車道之布」，是求福的人們從窗間丟到車道上的布。「塵堆之布」，是丟在塵堆之處的布。「產布」，是拭了胎垢而丟棄的衣。傳說帝須大臣之母²用值百〔金〕的衣拭了胎垢，心想「持糞掃衣的人們會取去」，就叫人丟在多羅樹籬之道上；比丘們只取它陳舊的部分。「浴布」，是被禳鬼者連頭沐浴的人們說是「不祥之布」而丟棄了走的。
「浴渡之布」，是丟在沐浴之渡處的舊布。「往還之布」，是人們去了墓地回來、沐浴之後所丟棄的。「火所燒者」，是被火燒了一處的；那樣的東西人們是要丟棄的。「牛所嚼」等等是明白的；那樣的東西人們也是要丟棄的。「幢所出者」：登船的人們繫了幢而後登船，那個在出了他們的視線之後可以取；又凡是在戰地上繫幢而立的，那個在兩軍都離去之時可以取。
「塔衣」，是繞著蟻垤而作供養的。「沙門衣」，是比丘所有的。「灌頂之布」，是王灌頂之處所丟棄的衣。「神變所成者」，是善來比丘之衣³。「道路所落者」，是落在半路上的；而凡是有主者因失念而落下的，那個要略加守候而後取。「風所吹者」，是被風吹打而落於遠處的；那個在不見其主之時可以取。「天所施者」，是如同阿那律陀長老⁴那樣由諸天所施的。「海所推者」，是被海浪推上岸的。
§3 非糞掃衣之簡別與二淨一不淨 〔CSCD §24〕
而凡是說「我們施與僧伽」而施的，或是行乞布之時所得的，那個不是糞掃衣。於比丘所施者之中，凡是依臘次分與而施的，或是座臥處之衣，那個也不是糞掃衣；唯有不經分配而施的才是糞掃衣。就在那裡面：凡是施者放在比丘足下，而那比丘放在持糞掃衣者手中而施的，那個名為「一邊淨」；凡是放在比丘手中而施，而那比丘放在〔持糞掃衣者〕足下的，那個也是「一邊淨」；凡是也放在比丘足下，而他也同樣地施與的，那個是「二邊淨」；凡是放在手中而得、又就放在手中的，那個名為「非上之衣」。這樣知道了糞掃衣的這些差別之後，持糞掃衣者應當受用其衣——這就是此處的法。
§4 糞掃衣支之三品・破・利益與三頌 〔CSCD §24〕
而這是差別：持糞掃衣者有三種——上、中、下⁵。這裡，唯取墓地所棄者的，是上；取那些人們心想「出家者會取去」而放置的，是中；取那放在足下而施的，是下。
他們之中隨便哪一個，在自己以己意而納受在家所施之物的剎那，頭陀支就破了。這就是此處的破。
而這是利益：由於有「依⁶糞掃衣而出家」這句話，所以有相稱於所依之行道；住立於第一聖種⁷；沒有守護之苦；不依他而活；因賊之怖而無怖；沒有受用之渴愛；有沙門相稱之資具；有世尊以「少、易得而且無罪」所讚歎的資具；令人淨信；少欲等等之果得以成就；正行道得以增長；令後來的人們隨其所見而行。
為摧破魔軍故，持糞掃衣的行者， 如著鎧的剎帝利於戰中一般，光耀。
捨去迦尸之衣等等勝妙之衣， 世之尊所持的那糞掃衣，誰不當持？
所以，比丘憶念自己的誓言， 應當樂於那順於瑜伽行的糞掃衣。
這就是先說的糞掃衣支之受持、法、差別、破、利益之解說。
§5 三衣支——受持與染衣之法 〔CSCD §25〕
二、三衣支之論
其次，三衣支，是由「我遮止第四衣，我受持三衣支」這些話當中隨一之語而成為已受持。
而那三衣者得了衣材之後，只要因為身體不適而不能作，或者得不到監作者，或者針等等之中有什麼還不齊備，在此期間可以暫置；由暫置之緣而無過。但從染了之時起就不可再暫置了，〔那樣的人〕名為頭陀支之賊⁸。這就是它的法。
§6 三衣支之三品 〔CSCD §25〕
而由差別，這一支也有三種。這裡，上品者於染衣之時，應當先染下衣或上衣，穿了它再染另一件；披了那一件之後再染僧伽梨。而僧伽梨是不可當作下衣穿的。這是他在村邊之座臥處的義務。在阿蘭若則可以把兩件一起洗了而染；但應當坐在近處，好使見到什麼人時能夠牽袈裟來覆蓋。中品者在染衣之堂裡有所謂「染時之袈裟」，可以穿了它或披了它而作染衣之事。下品者可以穿了或披了同分之比丘⁹們的衣而作染衣之事；那裡的敷具他也可以用，但不可攜帶；同分之比丘們的衣，他也可以間或受用。而持三衣支的頭陀行者，於三衣之外唯有現用的第四件肩袈裟是可以的；而那也只可以是廣一張手¹⁰、長三肘的。
§7 三衣支之破・利益與二頌 〔CSCD §25〕
而這三者，在納受第四衣的剎那，頭陀支就破了。這就是此處的破。
而這是利益：三衣者比丘以護身之衣為知足。因此，他如鳥一般唯與所帶者俱而行；少營務；避免衣的貯蓄；行輕簡；斷除對多餘之衣的貪求；於淨物知量而行，故成省儉之行¹¹；少欲等等之果得以成就——如是等等諸德得以成就。
捨了對多餘之衣的渴愛、遠離貯蓄的賢者， 知知足之樂味的行者，成為持三衣者。
所以，如鳥之與翼俱行，最上的行者與其衣俱， 欲得安樂而遊行的人，應當樂於衣之限定。
這就是三衣支之受持、法、差別、破、利益之解說。
註
¹ 受持、法、差別、破與利益：論於十三支逐支所立之五分之框，一支一遍，其標語逐支可見。
² 帝須大臣之母（Tissāmaccamātā）：本篇唯一之人名，論以「傳說」繫其事；其名之形為大臣之名與「母」之複合。
³ 善來比丘之衣（ehibhikkhucīvara）：世尊以「善來，比丘」一語度人出家時，其人所自然而得之衣，故名神變所成者。
⁴ 阿那律陀長老（Anuruddhatthera）：論唯以「如阿那律陀長老」比之為天所施衣之例，而不述其事之文。
⁵ 上、中、下（ukkaṭṭha・majjhima・muduka）：十三支通用之三品之名；「下」之語其字面為「軟」，本編從三品之次第而讀「下」。
⁶ 依（nissaya）：律所立出家四依之第一，謂出家者所當依止之資具；同一語於本書緣起之品之位讀作「所依」，一語二位，各依其處。
⁷ 第一聖種：四聖種之標在本品總說之單元，本篇即繫糞掃衣支於其第一。
⁸ 頭陀支之賊（dhutaṅgacora）：徒有其名而不行其實者之判語；同一判語於本品住之五支之單元的阿蘭若住支復出。
⁹ 同分之比丘（sabhāgabhikkhu）：與己同受一支、同其所行的比丘。
¹⁰ 張手（vidatthi）：長度之名，本書戒之品既以此讀當之；肩袈裟之量即以廣一張手、長三肘為限。
¹¹ 省儉之行（sallekhavuttitā）：省儉即削減煩惱之行；論謂於淨物知量而行，即成此行。
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 The Refuse-Rag-Wearer’s Practice—Undertaking and the List of Twenty-Three Kinds of Refuse-Rag 〔CSCD §24〕
One: Discussion of the Refuse-Rag-Wearer’s Practice
Now we shall explain the undertaking, method, distinction, breach, and benefit¹ of each practice. First, the refuse-rag-wearer’s practice is undertaken through either of these two statements: “I refuse robes given by householders; I undertake the refuse-rag-wearer’s practice.” This, first, is the undertaking here.
One who has undertaken the ascetic practice in this way should take any one of the following kinds of cloth: what is discarded in a charnel ground, discarded at a shop door, a roadway cloth, a rubbish-heap cloth, a childbirth cloth, a bathing cloth, a bathing-place cloth, a going-and-returning cloth, what is scorched by fire, chewed by cattle, chewed by termites, chewed by mice, cut at the end, cut at the edge, carried away from a banner, a shrine cloth, an ascetic’s cloth, a coronation cloth, what is made by supernormal power, dropped on a road, blown by the wind, given by deities, or cast up by the sea. He should tear it apart, discard the weak portions, wash the sound portions and make a robe, then put aside his former householder-given robe and use it.
§2 Individual Explanations of the Twenty-Three Kinds 〔CSCD §24〕
Here, “what is discarded in a charnel ground” is what has fallen in a charnel ground. “What is discarded at a shop door” is what has fallen at a shop door. A “roadway cloth” is cloth thrown from a window onto a roadway by people seeking merit. A “rubbish-heap cloth” is cloth thrown at a rubbish heap. A “childbirth cloth” is a robe used to wipe away the impurities of birth and then discarded. It is said that the mother of the minister Tissa² used a robe worth one hundred to wipe away the impurities of birth and, thinking, “Those who wear refuse-rag robes will take it,” had it discarded on the road by the palmyra-tree fence; the bhikkhus took only its worn part. A “bathing cloth” is what people being exorcised discard and leave after bathing all the way over the head, calling it “an inauspicious cloth.”
A “bathing-place cloth” is old cloth discarded at a bathing place. A “going-and-returning cloth” is what people discard after returning from a charnel ground and bathing. “What is scorched by fire” is something burned in one place; people discard such a thing. “Chewed by cattle” and the rest are clear; people discard such things too. “Carried away from a banner”: people boarding a ship tie up a banner before boarding, and it may be taken once it has passed out of their sight; also, any banner tied up and standing on a battlefield may be taken when both armies have departed.
A “shrine cloth” is one offered by being wrapped around an anthill. An “ascetic’s cloth” is one belonging to a bhikkhu. A “coronation cloth” is a robe discarded at the place of a king’s consecration. “What is made by supernormal power” is the robe of a “Come, bhikkhu” bhikkhu.³ “Dropped on a road” is what has fallen midway; but if something belonging to an owner has fallen through forgetfulness, one should wait a little before taking it. “Blown by the wind” is what has been blown and fallen far away; it may be taken when its owner cannot be seen. “Given by deities” is what deities give, as in the case of the Elder Anuruddha.⁴ “Cast up by the sea” is what sea waves cast onto the shore.
§3 Distinguishing What Is Not Refuse-Rag and the Two Pure Forms and One Impure Form 〔CSCD §24〕
Whatever is given with the words “We give this to the Saṅgha,” or is obtained while begging for cloth, is not refuse-rag. Among things given by bhikkhus, whatever is distributed according to seniority, or is a robe belonging to a lodging, is likewise not refuse-rag; only what is given without distribution is refuse-rag. Among those: when a donor places it at a bhikkhu’s feet and the bhikkhu places it in the refuse-rag wearer’s hands to give it, it is called “pure on one side.” When it is placed in a bhikkhu’s hands and given, and that bhikkhu places it at the refuse-rag wearer’s feet, it too is “pure on one side.” When it is placed at the bhikkhu’s feet and he likewise gives it, it is “pure on both sides.” When it is received in the hands and then placed in the hands, it is called “a robe that is not superior.” Having understood these distinctions among refuse-rag robes, the refuse-rag wearer should use the robe. This is the method here.
§4 The Three Grades, Breach, Benefits, and Three Verses of the Refuse-Rag-Wearer’s Practice 〔CSCD §24〕
This is the distinction: refuse-rag wearers are of three kinds—superior, medium, and mild.⁵ Here, one who takes only what has been discarded in a charnel ground is superior; one who takes what people place while thinking, “Those gone forth will take it,” is medium; one who takes what is given at the feet is mild.
For any one among these, the ascetic practice is breached at the moment he accepts, by his own choice, something given by a householder. This is the breach here.
These are the benefits: because of the statement “going forth in dependence⁶ on a refuse-rag robe,” one’s practice accords with the dependence; one stands established in the first noble lineage;⁷ there is no suffering of guarding; one lives without depending on another; there is no fear owing to thieves; there is no craving for use; one has a requisite appropriate for an ascetic; one has a requisite praised by the Blessed One as “few, easy to obtain, and blameless”; one inspires confidence; the fruits of fewness of wishes and the rest are fulfilled; the right way of practice increases; and later people follow what they see.
To break Māra’s army, the meditator who wears refuse-rag Shines in battle like a warrior clad in armor.
Having cast off fine robes such as cloth from Kāsi, Who would not wear the refuse-rag worn by the Honored One of the world?
Therefore a bhikkhu, remembering his own pledge, Should delight in refuse-rag that accords with the conduct of yoga.
This, first, is the explanation of undertaking, method, distinction, breach, and benefit in the refuse-rag-wearer’s practice.
§5 The Triple-Robe-Wearer’s Practice—Undertaking and the Method of Dyeing the Robes 〔CSCD §25〕
Two: Discussion of the Triple-Robe-Wearer’s Practice
Next, the triple-robe-wearer’s practice is undertaken through either of these statements: “I refuse a fourth robe; I undertake the triple-robe-wearer’s practice.”
When that triple-robe wearer has obtained robe material, it may be set aside temporarily as long as he is unable to make it because of bodily illness, cannot obtain a supervisor, or lacks something such as a needle; there is no fault due to setting it aside temporarily. But from the time it has been dyed it may no longer be set aside. One who does so is called a thief of the ascetic practice.⁸ This is its method.
§6 The Three Grades of the Triple-Robe-Wearer’s Practice 〔CSCD §25〕
By distinction, this practice too is threefold. Here, when dyeing the robes, the superior practitioner should first dye either the lower robe or the upper robe, put it on, and dye the other; after draping that one, he should dye the outer robe. The outer robe may not be worn as a lower robe. This is his duty in a lodging at the edge of a village. In the forest he may wash and dye two robes together, but he should sit nearby so that, on seeing someone, he can pull a dyed robe over himself. The medium practitioner may wear or drape what is called “the dyeing-time robe” in the dyeing hall and carry out the work of dyeing. The mild practitioner may wear or drape the robes of fellow bhikkhus⁹ and carry out the work of dyeing. He may also use the spread found there, but may not carry it away; and he may occasionally use the robes of fellow bhikkhus. Apart from the three robes, a meditator who maintains the triple-robe-wearer’s practice may have only a fourth shoulder cloth that is in current use; and even that may be only one span¹⁰ wide and three cubits long.
§7 Breach, Benefits, and Two Verses of the Triple-Robe-Wearer’s Practice 〔CSCD §25〕
For all three, the ascetic practice is breached at the moment a fourth robe is accepted. This is the breach here.
These are the benefits: a triple-robe-wearing bhikkhu is content with robes that protect the body. Therefore, like a bird, he travels only with what he carries; he has few undertakings; avoids storing robes; lives lightly; abandons greed for extra robes; and, acting with moderation concerning allowable things, fulfills the conduct of austerity.¹¹ The fruits of fewness of wishes and the rest are fulfilled—qualities such as these are accomplished.
Having abandoned craving for extra robes and withdrawn from storage, The meditator who knows the flavor of contentment’s happiness becomes a triple-robe wearer.
Therefore, as a bird travels together with its wings, the supreme meditator travels only with his robes; One who wishes to wander in comfort should delight in the limitation of robes.
This is the explanation of undertaking, method, distinction, breach, and benefit in the triple-robe-wearer’s practice.
Notes
¹ Undertaking, method, distinction, breach, and benefit: the fivefold framework established by the treatise for each of the thirteen practices, repeated once for each; its labels appear under every practice.
² Mother of the minister Tissa (Tissāmaccamātā): the only personal name in this unit. The treatise attaches “it is said” to her story; the form of the name is a compound of the minister’s name and “mother.”
³ Robe of a “Come, bhikkhu” bhikkhu (ehibhikkhucīvara): the robe that appears naturally when the Blessed One ordains someone with the words “Come, bhikkhu,” and is therefore called made by supernormal power.
⁴ Elder Anuruddha (Anuruddhatthera): the treatise only uses “as in the case of the Elder Anuruddha” as an example of a robe given by deities and does not relate the story.
⁵ Superior, medium, and mild (ukkaṭṭha・majjhima・muduka): the names of the three grades used throughout the thirteen practices. The word for “mild” literally means “soft”; this edition reads it according to the sequence of the three grades.
⁶ Dependence (nissaya): the first of the four dependences for going forth established by the Vinaya, namely the requisite on which one gone forth should depend. Elsewhere in this work, in the chapter on dependent arising, the same term is read as “support”—one expression in two positions, each rendered according to its context.
⁷ First noble lineage: the four noble lineages are introduced in the general unit of this chapter; here the refuse-rag-wearer’s practice is connected to the first.
⁸ Thief of the ascetic practice (dhutaṅgacora): a judgment on one who bears the name without carrying out its reality; the same expression occurs again under the forest-dweller’s practice in the unit on the five dwelling practices.
⁹ Fellow bhikkhu (sabhāgabhikkhu): a bhikkhu who has undertaken the same practice and shares one’s mode of conduct.
¹⁰ Span (vidatthi): a unit of length already rendered this way in the chapter on virtue; the shoulder cloth is limited to one span in width and three cubits in length.
¹¹ Conduct of austerity (sallekhavuttitā): austerity is conduct that pares away defilements; the treatise says that acting with moderation concerning allowable things fulfills this conduct.
五門之框在此開啟：受持一句話、法一套規矩、差別三品、破一剎那、利益一張表——糞掃衣如鎧，三衣如鳥之翼
大局 — 逐支五門之始
總說把十門的前二門（義、相等）說完，本單元起逐支說中間四門：受持・法・差別・破・利益（論於糞掃衣支先標此五分之框，此後十二支一支一遍）。衣相應的二支先行：糞掃衣支（§1–§4）與三衣支（§5–§7）。每支的骨架完全相同：一句受持之語；一套行持之法；上中下三品之差別；破於何一剎那；利益一表；結以數頌。讀者若把糞掃衣支的五門讀透，其餘十二支只是換內容不換框。〔所見〕
§01 糞掃衣支——受持與二十三種糞掃衣之目 → 白話 §1
受持只需一語：「我遮止在家所施之衣」或「我受持糞掃衣支」，二者隨一即成。受持已，可取之衣二十三種逐一列名——墓地所棄、店門所棄、車道之布、塵堆之布、產布、浴布、浴渡之布、往還之布、火所燒、牛所嚼、白蟻所嚼、鼠所嚼、端斷、緣斷、幢所出、塔衣、沙門衣、灌頂之布、神變所成、道路所落、風所吹、天所施、海所推；取其一，撕開，捨薄弱取堅牢，作衣而受用，除去舊有之在家衣（白話 §1）。〔讀法〕「受持」一門在十三支中都只是一句話，但論主在糞掃衣支特別標出「這就是此處先說的受持」——此後諸支皆以「也是由……隨一之語而成為已受持」帶過。二十三種之目看似瑣碎，其實是在劃一條線：什麼叫「糞掃」，以下逐一定義。
§02 二十三種之逐一解說 → 白話 §2
逐一釋義——墓地所棄、店門所棄之落處；車道之布是求福者自窗丟出的；產布是拭胎垢而棄的衣（帝須大臣之母以值百之衣拭胎垢而棄於多羅樹籬之道，比丘唯取其陳舊部分）；浴布是禳鬼者沐浴後謂「不祥」而棄；浴渡之布、往還之布皆墓地沐浴所棄；火燒、牛嚼等自明；幢所出者須待登船者出視線、兩軍皆去方可取；塔衣是繞蟻垤供養的；沙門衣是比丘所有；灌頂之布是王灌頂所棄；神變所成者是善來比丘之衣；道路所落者有主失念而落的要略加守候；風所吹者不見其主方取；天所施者如阿那律陀長老所得；海所推者被浪推上岸（白話 §2）。〔讀法〕這一段的精神在幾個「方可取」：幢布要等人走、路上落布要守候、風吹之布要確定無主——糞掃衣支不是撿到就穿，它處處避「不與取」之嫌。少欲之行始終在律的線內。
§03 非糞掃衣之簡別與二淨一不淨 → 白話 §3
先劃反面：說「施與僧伽」而施的、行乞布所得的、依臘次分與的、座臥處之衣，都不是糞掃衣；唯不經分配而施的才是。再分淨不淨：施者放比丘足下、比丘放持糞掃衣者手中——一邊淨；放比丘手中、比丘放其足下——亦一邊淨；放足下、亦如是施——二邊淨；手中得、手中放——「非上之衣」。知此差別而受用，這就是法（白話 §3）。〔讀法〕「足下／手中」這組細節是在量一件事：施者的意與受者的意，哪一端還帶著「在家所施」的痕跡。兩端都在足下，才算徹底擺脫了「施衣」之相。論主於此不說對錯，只說上與非上——品質之差，不是犯與不犯。
§04 糞掃衣支之三品・破・利益與三頌 → 白話 §4
差別三品：唯取墓地所棄者上；取人們料「出家者會取」而放置者中；取放在足下而施者下。破：自以己意納受在家所施物之剎那。利益一表：相稱於「依糞掃衣而出家」之所依的行道；住立第一聖種；無守護之苦；不依他活；無賊之怖；無受用之渴愛；沙門相稱之資具；世尊所讚「少、易得而且無罪」之資具；令人淨信；少欲等果成就；正行道增長；後人隨其所見而行。三頌：糞掃衣如著鎧的剎帝利光耀於戰中；世尊尚捨迦尸之衣而持糞掃衣，誰不當持；比丘憶念自己的誓言，當樂於那順於瑜伽行的糞掃衣（白話 §4）。〔讀法〕三品之差在「取」的門檻：墓地、放置、足下——越往下，施者的意越明顯。利益表裡兩條最要緊：「住立第一聖種」（接回總說的四聖種）與「不依他而活」（接回下一支常乞食的「自養」）——十三支的利益彼此串聯，指向同一個「不依」。
§05 三衣支——受持與染衣之法 → 白話 §5
受持：「我遮止第四衣」或「我受持三衣支」。法：得衣材後，因身體不適、無監作者、針等未備，可暫置無過；但從染了之時起就不可再暫置——那樣的人名「頭陀支之賊」（白話 §5）。〔讀法〕「頭陀支之賊」是論主的判語，本品兩見（此與阿蘭若住支）：徒有其名而不行其實。三衣支的線劃在「染」——染前是衣材，染後是衣；衣一成而仍留置，第四衣就已在手。
§06 三衣支之三品 → 白話 §6
上品者染衣時先染下衣或上衣，穿了它再染另一件，披了再染僧伽梨——僧伽梨不可當下衣穿；在阿蘭若可兩件一起洗染，但須坐近處以便見人時牽袈裟覆蓋。中品者可穿染衣堂的「染時之袈裟」而作。下品者可穿同分比丘之衣而作，可用其敷具但不可攜帶，其衣亦可間或受用。三衣之外唯現用的第四件肩袈裟可以——限廣一張手、長三肘（白話 §6）。〔讀法〕三品之差全在「染衣那幾個時辰身上披什麼」——上品連那幾個時辰也不借第四件。肩袈裟的尺寸之限是論主給的唯一鬆動：有，但小到不成衣。
§07 三衣支之破・利益與二頌 → 白話 §7
破：納受第四衣之剎那。利益：以護身之衣為知足，如鳥唯與所帶者俱而行；少營務；避衣之貯蓄；行輕簡；斷多餘之衣的貪求；於淨物知量而行而成省儉之行；少欲等果成就。二頌：知知足之樂味者成持三衣者；如鳥之與翼俱行，最上行者與其衣俱，欲得安樂遊行者當樂於衣之限定（白話 §7）。〔讀法〕「如鳥與翼俱」是本支的形象：翼不是行李，是身體的一部分——三衣也一樣。糞掃衣支的形象是鎧（戰），三衣支的形象是翼（行）：一個對治怖畏與貪求，一個對治營務與貯蓄。
給一般讀者
兩件衣的事，講的其實是「夠了」這兩個字怎麼落實。糞掃衣支說：衣從哪裡來——不從人手裡來；三衣支說：衣有幾件——三件，第四件在染衣的那幾個時辰也不借。每支都有上中下三品，門檻可高可低，但破的那一剎那是清楚的：在家施衣入手、第四衣入手。論主不勸人取上品，只把每一品說清；讀者要記的是那兩個形象——鎧與翼——和那一張利益表的頭兩條：相稱於出家之所依，不依他而活。
想讀本單元全文：白話 §1–§7 即糞掃衣支之受持・二十三種糞掃衣之目與逐一解說・非糞掃衣之簡別與淨不淨・三品破利益三頌，與三衣支之受持・染衣之法・三品・破利益二頌的全段逐段全譯。
The Fivefold Framework Begins Here: One Sentence of Undertaking, One Set of Rules as Method, Three Grades of Distinction, One Moment of Breach, and One Table of Benefits—Refuse-Rag Is Armor; the Three Robes Are a Bird’s Wings
The Big Picture — The Beginning of the Fivefold Treatment of Each Practice
The general account completed the first two of the ten modes (meaning and characteristic and the rest). Beginning with this unit, the middle four are treated practice by practice: undertaking, method, distinction, breach, and benefit (the treatise first labels this fivefold framework under the refuse-rag-wearer’s practice, then repeats it once for each of the remaining twelve). The two robe-related practices come first: the refuse-rag-wearer’s practice (§§1–4) and the triple-robe-wearer’s practice (§§5–7). The skeleton of each is identical: one sentence of undertaking; a set of rules for practice; superior, medium, and mild distinctions; the moment at which the practice is breached; a table of benefits; and a close in verse. Once the reader has understood the five modes of the refuse-rag-wearer’s practice, the content changes for the other twelve but the framework does not. 〔Observation〕
§01 The Refuse-Rag-Wearer’s Practice—Undertaking and the List of Twenty-Three Kinds of Refuse-Rag → Vernacular §1
Undertaking requires only one statement: either “I refuse robes given by householders” or “I undertake the refuse-rag-wearer’s practice.” Once it is undertaken, twenty-three kinds of allowable cloth are named one by one—discarded in a charnel ground, discarded at a shop door, roadway cloth, rubbish-heap cloth, childbirth cloth, bathing cloth, bathing-place cloth, going-and-returning cloth, fire-scorched, cattle-chewed, termite-chewed, mouse-chewed, end-cut, edge-cut, carried away from a banner, shrine cloth, ascetic’s cloth, coronation cloth, made by supernormal power, dropped on a road, windblown, given by deities, and cast up by the sea. Take one, tear it apart, discard the weak material, keep and clean the sound material, make a robe, use it, and put aside the former householder-given robe (Vernacular §1). 〔Reading〕Under all thirteen practices the “undertaking” is only one sentence, but under the refuse-rag practice the Commentator expressly says, “This, first, is the undertaking here”; later practices abbreviate it with “it is undertaken by either statement.” The list of twenty-three may look minute, but it draws one boundary: what counts as “refuse-rag.” The next section defines each kind.
§02 Individual Explanations of the Twenty-Three Kinds → Vernacular §2
The names are explained one by one: the respective places where cloth discarded in a charnel ground and at a shop door has fallen; roadway cloth thrown from a window by merit-seekers; childbirth cloth discarded after wiping away the impurities of birth (the mother of the minister Tissa used a cloth worth one hundred, discarded it on the palmyra-fence road, and the bhikkhus took only its worn portion); bathing cloth discarded as “inauspicious” after an exorcistic bath; bathing-place and going-and-returning cloths discarded after bathing at a charnel ground; fire-scorched and cattle-chewed cloth, which are self-evident; banner cloth, which may be taken only after the people boarding a ship are out of sight or both armies have departed; shrine cloth offered by wrapping it around an anthill; ascetic’s cloth belonging to a bhikkhu; coronation cloth discarded at a king’s consecration; cloth made by supernormal power, namely the robe of a “Come, bhikkhu” bhikkhu; cloth dropped on the road, which requires waiting if an owner dropped it through forgetfulness; windblown cloth, which may be taken only when no owner can be seen; cloth given by deities, as with the Elder Anuruddha; and cloth cast ashore by the sea (Vernacular §2). 〔Reading〕The spirit of this section lies in several instances of “only then may it be taken”: wait for the people to leave a banner cloth, wait beside road cloth, and establish that windblown cloth has no visible owner. The refuse-rag-wearer’s practice is not permission to wear whatever one finds; it consistently avoids the suspicion of taking what has not been given. Fewness of wishes remains within the boundary of discipline.
§03 Distinguishing What Is Not Refuse-Rag and the Two Pure Forms and One Impure Form → Vernacular §3
The negative boundary comes first: cloth given “to the Saṅgha,” cloth obtained by begging, cloth distributed according to seniority, and a lodging’s robe are not refuse-rag; only cloth given without distribution qualifies. Then purity and impurity are distinguished. Donor at bhikkhu’s feet, bhikkhu to refuse-rag wearer’s hands—pure on one side. Donor to bhikkhu’s hands, bhikkhu at wearer’s feet—also pure on one side. Donor at the feet and bhikkhu likewise gives it at the feet—pure on both sides. Received in the hands and placed in the hands—“a robe that is not superior.” To know these distinctions and then use the robe is the method (Vernacular §3). 〔Reading〕The paired details “at the feet / in the hands” measure one thing: on which side, donor or recipient, a trace of “cloth given by a householder” remains in the intention. Only when both ends are at the feet has the appearance of a donated robe been wholly removed. The Commentator does not speak here of right and wrong, only of superior and not superior—a difference of quality, not of offense.
§04 The Three Grades, Breach, Benefits, and Three Verses of the Refuse-Rag-Wearer’s Practice → Vernacular §4
Distinction, three grades: taking only what was discarded in a charnel ground is superior; taking what people placed expecting someone gone forth to take it is medium; taking what was given at the feet is mild. Breach: the moment one accepts by one’s own choice something given by a householder. Benefits, one table: practice in accord with the dependence “going forth in dependence on refuse-rag”; establishment in the first noble lineage; no suffering of guarding; living without depending on others; no fear of thieves; no craving for use; a requisite appropriate to an ascetic; a requisite praised by the Blessed One as “few, easily obtained, and blameless”; inspiring confidence; fulfillment of the fruits of fewness of wishes and the rest; increase of the right practice; and leading later people to follow what they see. Three verses: the refuse-rag wearer shines in battle like a warrior in armor; when the Blessed One discarded Kāsi cloth and wore refuse-rag, who should not wear it; remembering one’s pledge, a bhikkhu should delight in refuse-rag that accords with the conduct of yoga (Vernacular §4). 〔Reading〕The three grades differ in the threshold for “taking”: charnel ground, deliberately placed, and given at the feet. As one descends, the donor’s intention becomes clearer. Two entries in the table of benefits matter most: “establishment in the first noble lineage” (returning to the four noble lineages in the general account) and “living without depending on others” (anticipating the “self-support” of the alms-food-eater’s practice). The benefits of the thirteen practices interlock and point toward the same absence of dependence.
§05 The Triple-Robe-Wearer’s Practice—Undertaking and the Method of Dyeing the Robes → Vernacular §5
Undertaking: “I refuse a fourth robe” or “I undertake the triple-robe-wearer’s practice.” Method: after obtaining robe material, one may set it aside without fault while ill, lacking a supervisor, or lacking a needle and other necessities. But from the time it has been dyed it may no longer be set aside—one who does so is called a “thief of the ascetic practice” (Vernacular §5). 〔Reading〕“Thief of the ascetic practice” is the Commentator’s judgment and occurs twice in this chapter (here and under the forest-dweller’s practice): bearing the name while failing to practice its reality. The line for the triple-robe practice falls at “dyeing.” Before dyeing it is robe material; after dyeing it is a robe. Once the robe exists and is retained, a fourth robe is already in hand.
§06 The Three Grades of the Triple-Robe-Wearer’s Practice → Vernacular §6
When dyeing, the superior practitioner first dyes the lower or upper robe, wears it, and dyes the other, then drapes that one and dyes the outer robe—the outer robe cannot be worn as a lower robe. In the forest, two may be washed and dyed together, but one must sit nearby so a dyed robe can be pulled over the body if someone appears. The medium practitioner may wear the dyeing hall’s “dyeing-time robe.” The mild practitioner may wear the robes of fellow bhikkhus and use their spread, but not carry it away, and may occasionally use their robes. Beyond the three robes, only a currently used shoulder cloth is permitted—one span wide and three cubits long (Vernacular §6). 〔Reading〕The three grades differ entirely in what one wears during the few hours of dyeing. The superior practitioner does not borrow a fourth robe even for those hours. The size limit on the shoulder cloth is the Commentator’s sole relaxation: it exists, but is too small to constitute a robe.
§07 Breach, Benefits, and Two Verses of the Triple-Robe-Wearer’s Practice → Vernacular §7
Breach: the moment a fourth robe is accepted. Benefits: contentment with robes that protect the body; traveling like a bird only with what one carries; few undertakings; avoidance of robe storage; lightness of living; abandonment of greed for extra robes; conduct of austerity through acting with moderation concerning allowable things; and fulfillment of the fruits of fewness of wishes and the rest. Two verses: one who knows the flavor of contentment’s happiness becomes a triple-robe wearer; as a bird travels with its wings, the supreme meditator travels with his robes, and one who wishes to wander in comfort should delight in limiting robes (Vernacular §7). 〔Reading〕“Like a bird with its wings” is this practice’s image. Wings are not luggage but part of the body; the three robes are the same. The image for refuse-rag is armor (battle), while the image for three robes is wings (travel): one counters fear and greed; the other counters work and storage.
For the General Reader
The discussion of two kinds of robe is really about how the word “enough” becomes conduct. The refuse-rag practice asks where a robe comes from—not from someone’s hands. The triple-robe practice asks how many robes there are—three, without borrowing a fourth even during the hours of dyeing. Every practice has superior, medium, and mild grades, so its threshold may be higher or lower; but the moment of breach is exact: a householder-given robe enters the hands, or a fourth robe enters the hands. The Commentator does not urge everyone to adopt the superior grade, but defines each grade. Remember the two images—armor and wings—and the first two entries in the table of benefits: accordance with the dependence of going forth, and living without depending on another.
To read this unit in full: Vernacular §§1–7 give a complete paragraph-by-paragraph rendering of the undertaking of the refuse-rag-wearer’s practice, the list and individual explanations of twenty-three kinds of refuse-rag, distinctions between refuse-rag and non-refuse-rag and between pure and impure forms, its three grades, breach, benefits, and three verses, together with the undertaking and dyeing method of the triple-robe-wearer’s practice, its three grades, breach, benefits, and two verses.
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 2 個，皆為本篇之科題：### 1. Paṃsukūlikaṅgakathā 與 ### 2. Tecīvarikaṅgakathā。科題與本篇之全幅同度——本篇即此二科之全，一科一支，無他科溢入。
段號域 譯底欄之段號自〔CSCD §24〕至〔CSCD §25〕，實落段號 2 個，號序連續無缺；一科一號，逐一相配。本篇於譯底欄之幅為 7,381 位元組（糞掃衣支 4,939、三衣支 2,442）。
五分之框 本篇之骨為論主於前篇所標之五（Samādānavidhānatotiādīsu pana pañcasu），本篇起手即以 Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. 自標將逐支說此五。本欄逐一反查譯底欄，二支之五分皆全，其標語逐一如下：
| 分 | 糞掃衣支〔CSCD §24〕之標語〔逐字〕 | 三衣支〔CSCD §25〕之標語〔逐字〕 |
|---|---|---|
| 受持 | Idaṃ tāvettha samādānaṃ. | （無別標；以 imesaṃ aññataravacanena samādinnaṃ hoti 收） |
| 法 | paribhuñjitabbanti idamettha vidhānaṃ | Idamassa vidhānaṃ. |
| 差別 | Ayaṃ pana pabhedo, tayo paṃsukūlikā ukkaṭṭho majjhimo mudūti. | Pabhedato pana ayampi tividho hoti. |
| 破 | Ayamettha bhedo. | Ayamettha bhedo. |
| 利益 | Ayaṃ panānisaṃso | Ayaṃ⋯panānisaṃso（Ayaṃ 與其後之語為版頁記所隔） |
其收句之式 二科各以 Ayaṃ⋯vaṇṇanā 之式收：糞掃衣支作 Ayaṃ tāva paṃsukūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.（多一 tāva），三衣支作 Ayaṃ tecīvarikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.——二收句皆縮排二空格（本欄實測）。
前後接點 前承總說之單元：本篇首句 Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. 逐字承前篇所標之五——論自標之續。後接食之五支之單元：次單元首句作 Piṇḍapātikaṅgampi⋯imesaṃ aññataravacanena samādinnaṃ hoti，其式與本篇二支之首句逐字同型（唯易其支之名）——十三支之首句同式，本欄反查本品六單元，aññataravacanena samādinnaṃ hoti 之式 12 見、imesu dvīsu vacanesu aññatarena samādinnaṃ hoti 之式 1 見〔即本篇糞掃衣支之首〕，合 13。
movement 品夾《總覽》繫本單元於 §B〈衣之二支——糞掃衣與三衣〉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）・paṃsukūlikaṅga（糞掃衣支）・tecīvarikaṅga（三衣支）・saṅghāṭi（僧伽梨）・bhikkhu（比丘）・saṅgha（僧伽）・thera（長老）・santuṭṭhi（知足）・appicchatā（少欲）・sallekha（省儉）・ariyavaṃsa（聖種）・susāna（墓地）・pilotikā（舊布）・vammika（蟻垤）・khattiya（剎帝利）・cora（賊）・devatā（天）・majjhima（中）・yogī（行者）。以下唯列本篇新出者。
二十三種糞掃衣〔CSCD §24〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sosānika | 墓地所棄者 | 二十三之第一；論釋 susāne patitakaṃ | 〔CSCD §24〕 |
| pāpaṇika | 店門所棄者 | 第二；āpaṇadvāre patitakaṃ | 〔CSCD §24〕 |
| rathiyacoḷa | 車道之布 | 第三；求福者自窗間所棄 | 〔CSCD §24〕 |
| saṅkāracoḷa | 塵堆之布 | 第四 | 〔CSCD §24〕 |
| sotthiya | 產布 | 第五；gabbhamalaṃ puñchitvā chaḍḍitavatthaṃ（拭胎垢而棄之衣）；本欄之讀 | 〔CSCD §24〕 |
| nhānacoḷa | 浴布 | 第六；禳鬼者為病人沐浴而棄之布 | 〔CSCD §24〕 |
| titthacoḷa | 浴渡之布 | 第七 | 〔CSCD §24〕 |
| gatapaccāgata | 往還之布 | 第八；人往墓地而還、浴而棄之 | 〔CSCD §24〕 |
| aggiḍaḍḍha | 火所燒者 | 第九 | 〔CSCD §24〕 |
| gokhāyita・upacikākhāyita・undūrakhāyita | 牛所嚼・白蟻所嚼・鼠所嚼 | 第十至十二；論以 pākaṭāneva（明白者）攝而不釋 | 〔CSCD §24〕 |
| antacchinna・dasācchinna | 端斷者・緣斷者 | 第十三、十四；論不別釋 | 〔CSCD §24〕 |
| dhajāhaṭa | 幢所出者 | 第十五；論出二處（登船之幢與戰地之幢）與其可取之時 | 〔CSCD §24〕 |
| thūpacīvara | 塔衣 | 第十六；vammikaṃ parikkhipitvā balikammaṃ kataṃ（繞蟻垤作供者） | 〔CSCD §24〕 |
| samaṇacīvara | 沙門衣 | 第十七；bhikkhusantakaṃ（比丘所有者） | 〔CSCD §24〕 |
| ābhisekika | 灌頂之布 | 第十八；王灌頂之處所棄 | 〔CSCD §24〕 |
| iddhimaya | 神變所成者 | 第十九；ehibhikkhucīvaraṃ（善來比丘之衣） | 〔CSCD §24〕 |
| panthika | 道路所落者 | 第二十；論並出「有主而失念所落者」當暫守之一準 | 〔CSCD §24〕 |
| vātāhaṭa | 風所吹者 | 第二十一 | 〔CSCD §24〕 |
| devadattiya | 天所施者 | 第二十二；論繫以阿那律陀長老之事而不述其文 | 〔CSCD §24〕 |
| sāmuddiya | 海所推者 | 第二十三；samuddavīcīhi thale ussāritaṃ | 〔CSCD §24〕 |
非糞掃衣之簡別與四名〔CSCD §24〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| coḷakabhikkhā | 乞布 | 由乞布而得者不名糞掃衣 | 〔CSCD §24〕 |
| vassagga | 臘次 | 依臘次而分與者不名糞掃衣 | 〔CSCD §24〕 |
| senāsanacīvara | 座臥處之衣 | 同上之第二例 | 〔CSCD §24〕 |
| bhikkhudattiya | 比丘所施者 | 論分其得與不得為糞掃衣之二面 | 〔CSCD §24〕 |
| ekatosuddhika・ubhatosuddhika | 一邊淨・二邊淨 | 授受之四式之中二式之名 | 〔CSCD §24〕 |
| anukkaṭṭhacīvara | 非上之衣 | 四式之第四之名 | 〔CSCD §24〕 |
| ukkaṭṭha・majjhima・muduka | 上・中・下 | 三品之名，十三支通用；⚠︎ muduka 之字面為「軟」，本欄從三品之序而讀「下」——與既立之 hīna＝下 同讀而異形，誌之以俟來哲 | 〔CSCD §24〕・〔CSCD §25〕 |
| gihidinnaka | 在家所施者 | 破之緣——自意而受在家所施之剎那，其支即破 | 〔CSCD §24〕 |
糞掃衣支之利益與其頌〔CSCD §24〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nissaya | 依 | 律之四依之第一；⚠︎ 一形二位——本位為「依糞掃衣而出家」之依，而既立之 nissaya＝所依為緣起之品之位，誌之以俟來哲 | 〔CSCD §24〕 |
| pabbajjā | 出家 | 同上引句之語 | 〔CSCD §24〕 |
| ārakkhadukkha | 守護之苦 | 十二利益之第三——無守護之苦 | 〔CSCD §24〕 |
| aparāyattavuttitā | 不依他而活 | 第四 | 〔CSCD §24〕 |
| paribhogataṇhā | 受用之渴愛 | 第六——無受用之渴愛 | 〔CSCD §24〕 |
| samaṇasāruppaparikkhāratā | 沙門相稱之資具性 | 第七 | 〔CSCD §24〕 |
| pāsādikatā | 令淨信性 | 第九 | 〔CSCD §24〕 |
| diṭṭhānugatiāpādana | 令後人隨其所見而行 | 第十二 | 〔CSCD §24〕 |
| Mārasena | 魔軍 | 三頌之第一頌之敵 | 〔CSCD §24〕 |
| sannaddhakavaca | 已被鎧者 | 同頌之喻——如已被鎧之剎帝利於戰中 | 〔CSCD §24〕 |
| kāsika | 迦尸之衣 | 第二頌所捨之勝衣之名；本欄之讀（地名之音譯） | 〔CSCD §24〕 |
| lokagaru | 世之尊 | 第二頌之世尊之稱 | 〔CSCD §24〕 |
| paṭiññā | 誓言 | 第三頌——憶念自己之誓言 | 〔CSCD §24〕 |
| yogācāra | 瑜伽行 | 第三頌——Yogācārānukūlamhi（順於瑜伽行者）；本欄之讀 | 〔CSCD §24〕 |
三衣支〔CSCD §25〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| catutthakacīvara | 第四衣 | 三衣支之所遮 | 〔CSCD §25〕 |
| cīvaradussa | 衣材 | 得衣材而未能作時得暫置 | 〔CSCD §25〕 |
| vicāraka | 監作者 | 未得監作者亦得暫置 | 〔CSCD §25〕 |
| dhutaṅgacora | 頭陀支之賊 | 染後仍置者之判語；本篇一見，本品另一見在阿蘭若住支之單元 | 〔CSCD §25〕 |
| rajana | 染 | 三衣支之法之樞——染時之次第 | 〔CSCD §25〕 |
| rajanasālā | 染衣之堂 | 中品所許之處 | 〔CSCD §25〕 |
| rajanakāsāva | 染時之袈裟 | 中品所許之衣 | 〔CSCD §25〕 |
| sabhāgabhikkhu | 同分之比丘 | 下品所許——得用同分比丘之衣 | 〔CSCD §25〕 |
| tatraṭṭhakapaccattharaṇa | 其處之敷具 | 下品所許之第二 | 〔CSCD §25〕 |
| aṃsakāsāva | 肩袈裟 | 三衣之外所許之第四衣，論並限其量 | 〔CSCD §25〕 |
| vidatthi・hattha | 張手・肘 | 肩袈裟之量——廣一張手、長三肘；依先例勝從戒之品既立之 vidatthi＝張手，本欄原提「磔手」誌之 | 〔CSCD §25〕 |
| kāyaparihārika | 護身之〔衣〕 | 利益之首——以護身之衣為足 | 〔CSCD §25〕 |
| appasamārambhatā | 少營務性 | 利益之第二 | 〔CSCD §25〕 |
| vatthasannidhi | 衣之貯蓄 | 利益之第三所避者 | 〔CSCD §25〕 |
| sallahukavuttitā | 輕簡之行 | 利益之第四 | 〔CSCD §25〕 |
| mattakāritā | 知量而行 | 利益之第六之樞——於淨物知量而行故成省儉之行 | 〔CSCD §25〕 |
| pakkhī | 鳥 | 二頌之喻——如鳥之飛，唯翼與身俱去 | 〔CSCD §25〕 |
| santosasukharasaññū | 知知足之樂味者 | 第一頌之行者之稱 | 〔CSCD §25〕 |
| cīvaraniyama | 衣之限定 | 第二頌之所樂 | 〔CSCD §25〕 |
須併觀之二處 ①二十三名之中，論明釋者 11 名（sosānika 至 sotthiya、nhānacoḷa、titthacoḷa、gatapaccāgata、aggiḍaḍḍha 等），以 pākaṭāneva 攝而不釋者 3 名（牛・白蟻・鼠所嚼），不釋而逕入次名者 2 名（antacchinna・dasācchinna），餘 7 名於次段（Thūpacīvaranti⋯以下）各釋——本欄逐名反查，二十三名無一闕其位，唯釋之有無不齊，誌其實而不代補。②Tissāmaccamātā（帝須大臣之母）為本篇唯一之人名，本欄之讀——其形為複合語（大臣之名＋母），論以 kira（傳云）繫之，見目四。
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・Porāṇā／porāṇā 俱零命中。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。
傳云之標之非異讀之用〔本欄實測〕 kira 1 見（〔CSCD §24〕Tissāmaccamātā kira satagghanakena vatthena）——其為引一事而標其為傳聞之詞，非異讀之標；本欄誌其位而不入異讀之數。
引號之數〔本欄自捕之一處〕 全篇 '' 實測 8 處，成 4 對——''gahapatidānacīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī''（受持之語）・''paṃsukūlacīvaraṃ nissāya pabbajjā''・''appāni ceva sulabhāni ca tāni ca anavajjānī''（二引經）・''catutthakacīvaraṃ paṭikkhipāmi, tecīvarikaṅgaṃ samādiyāmī''（受持之語）。逐引皆有其收，無不對稱者。
本欄自出之字面之記（三處） ①二支之受持語之引式不齊——糞掃衣支作 imesu dvīsu vacanesu aññatarena samādinnaṃ hoti（二語之中隨一），三衣支作 imesaṃ aññataravacanena samādinnaṃ hoti（隨一之語）；本品其餘十一支皆從後式（本欄反查六單元：後式 12 見、前式 1 見）。誌其實不代齊。②利益句之標語二形——Ayaṃ panānisaṃso, 之後糞掃衣支繫逗號而三衣支之 Ayaṃ 與 panānisaṃso 之間為版頁記所隔而其後無空格（Ayaṃ panānisaṃso）。誌之不改。③二科之收句縮排二空格，而本品他篇之收句有縮排者亦有不縮排者（本欄反查：縮排者 02-02 二見・02-03 三見・02-04 零見）——誌其不齊而不代齊。
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 §24〕 | ''paṃsukūlacīvaraṃ nissāya pabbajjā''ti | 依糞掃衣而出家——律之四依之第一 | (mahāva. 128) |
| 〔CSCD §24〕 | ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | 少・易得・無罪——世尊所讚之資具 | (a. ni. 4.27; itivu. 101) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 2 處，其書三（mahāva.・a. ni.・itivu.，後二繫於一引）。引式之標唯 bhagavatā saṃvaṇṇitapaccayatā（以世尊所讚之資具性）與 vacanato（由此語故）二式，皆不用 Yathāha／Vuttañhetaṃ 之領起——本篇 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu 俱零命中。二引皆嵌於利益之列之內而非別立，此式於本品十三支之利益句中反覆見之。本目誌其實而不代補其文。
傳云之一處 〔CSCD §24〕Tissāmaccamātā kira satagghanakena vatthena gabbhamalaṃ puñchāpetvā paṃsukūlikā gaṇhissantīti tālaveḷimagge chaḍḍāpesi. Bhikkhū jiṇṇakaṭṭhānatthameva gaṇhanti.——以 kira 繫之事，論不標其出處。本欄逐字錄其位而不代考定。
論主指人而不述其事之一處 〔CSCD §24〕Devadattiyanti anuruddhattherassa viya devatāhi dinnakaṃ.——論唯以「如阿那律陀長老」比之而不述其事之文。本欄誌其位而不代補。
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・譬喻之數 viya（詞界）全篇實測 3 見、Yathā／yathā 之比況領語（詞界）1 見、sadisa 諸形・upamā／-ūpama・連聲之比況形 俱零命中。四處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §24〕 | Devadattiyanti anuruddhattherassa viya devatāhi dinnakaṃ. | 如阿那律陀長老——喻天所施之衣（人之比，非物之比） |
| 〔CSCD §24〕 | Sannaddhakavaco yuddhe, khattiyo viya sobhati. | 如著鎧之剎帝利於戰中——喻持糞掃衣之行者 |
| 〔CSCD §25〕 | Tenassa pakkhino viya samādāyeva gamanaṃ | 如鳥之去唯與其翼俱——喻三衣者之行 |
| 〔CSCD §25〕 | Yathā pana kañci disvā sakkoti kāsāvaṃ ākaḍḍhitvā uparikātuṃ, evaṃ āsanne ṭhāne nisīditabbaṃ. | 如見人而能牽袈裟以覆——非喻而為量之準（Yathā⋯evaṃ 之式於本篇唯此一用，其所比者為距離之近） |
鳥之喻之再用 〔CSCD §25〕之二頌之第二頌復以鳥為喻：Tasmā sapattacaraṇo, pakkhīva sacīvarova yogivaro;——散文之喻與其頌之喻同物，本篇首尾以同喻相應。誌其實。
乙・修辭之可核觀察 ①五分之標語之式——Idaṃ tāvettha samādānaṃ・idamettha vidhānaṃ／Idamassa vidhānaṃ・Ayaṃ pana pabhedo／Pabhedato pana ayampi tividho hoti・Ayamettha bhedo（2 見）・Ayaṃ panānisaṃso（2 見），逐分皆有其標。②vaṭṭati（可）之判語全篇 13 見——本篇為律儀之判最密者之一，其判皆繫於物與時之許否。③Tattha 之提示語 3 見。④Imesaṃ pana tiṇṇampi（此三者）之收 1 見（三衣支之破），糞掃衣支之破則作 Tesu yassa kassaci（彼等之中隨何者）——二支之破句異式，誌之。⑤…pe… 省略式 零命中。⑥偈頌 5 首 10 行（糞掃衣支 3 首 6 行、三衣支 2 首 4 行，皆縮排四空格）。⑦本篇之事例一則（帝須大臣之母，以 kira 繫之），另指人一處而不述其事（阿那律陀長老）。
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 §24〕 Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. | 本品之總說單元 | 論自標之續——所將說之五逐字即前篇末所標之五 |
〔CSCD §24〕 susāne patitakaṃ | 不淨業處之品 | 墓地與其所見在彼品；本篇唯借其為衣之所出 |
〔CSCD §24〕 paṭhame ariyavaṃse patiṭṭhānaṃ | 本品之總說單元 | 四聖種之標在彼篇（porāṇe ariyavaṃsattaye⋯）；本篇繫糞掃衣支於第一聖種 |
〔CSCD §24〕 ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | 本品食之五支之單元 | 同一引句在彼篇之常乞食支之利益中復出——本品之內同引二見（本欄反查：另一見在〔CSCD §26〕，樹下住支〔CSCD §32〕亦引其文而不繫引號） |
〔CSCD §24〕 appicchatādīnaṃ phalanipphatti | 戒之品 | 少欲等德之立在彼品；本篇以糞掃衣支為其果之成 |
〔CSCD §25〕 dhutaṅgacoro nāma hoti | 本品住之五支之單元 | 同一判語在彼篇之阿蘭若住支復出（塞道以成其支者）——本品之內二見 |
〔CSCD §25〕 sallekhavuttitā | 戒之品之雜染與淨化之單元 | 「省儉」之德之立在彼篇（少欲・知足・省儉三德並舉） |
〔CSCD §26〕 Piṇḍapātikaṅgampi | 食之五支之單元 | 次單元以同式之首句承之——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 two ### lines, both section titles in this unit: ### 1. Paṃsukūlikaṅgakathā and ### 2. Tecīvarikaṅgakathā. The section titles and the unit’s full extent are coextensive: this unit comprises both sections in full, one section per practice, with no other section spilling into it.
Paragraph-number domain The base-text column runs from 〔CSCD §24〕 through 〔CSCD §25〕. Two paragraph numbers are actually present, and the sequence is continuous without a gap; one section corresponds to each number. This unit occupies 7,381 bytes in the base-text column (4,939 for the refuse-rag-wearer’s practice and 2,442 for the triple-robe-wearer’s practice).
Fivefold framework The unit’s skeleton is the fivefold treatment identified in the preceding unit (Samādānavidhānatotiādīsu pana pañcasu). It opens by marking that it will explain this fivefold treatment practice by practice: Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. This column checked the base-text column point by point. All five parts are complete for both practices, with their exact labels as follows:
| Part | Label for the Refuse-Rag-Wearer’s Practice at 〔CSCD §24〕 [verbatim] | Label for the Triple-Robe-Wearer’s Practice at 〔CSCD §25〕 [verbatim] |
|---|---|---|
| undertaking | Idaṃ tāvettha samādānaṃ. | (no separate label; closes with imesaṃ aññataravacanena samādinnaṃ hoti) |
| method | paribhuñjitabbanti idamettha vidhānaṃ | Idamassa vidhānaṃ. |
| distinction | Ayaṃ pana pabhedo, tayo paṃsukūlikā ukkaṭṭho majjhimo mudūti. | Pabhedato pana ayampi tividho hoti. |
| breach | Ayamettha bhedo. | Ayamettha bhedo. |
| benefit | Ayaṃ panānisaṃso | Ayaṃ … panānisaṃso (Ayaṃ is separated from what follows by an edition-page marker) |
Form of the closing sentences Each section closes in the form Ayaṃ … vaṇṇanā. The refuse-rag section reads Ayaṃ tāva paṃsukūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. (with the additional tāva); the triple-robe section reads Ayaṃ tecīvarikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. Both closing sentences are indented by two spaces (direct measurement in this column).
Connections before and after The preceding unit is the general account. This unit’s opening sentence, Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma., takes up verbatim the five topics identified there—a continuation marked by the treatise itself. After it comes the unit on the five food practices. Its first sentence reads Piṇḍapātikaṅgampi … imesaṃ aññataravacanena samādinnaṃ hoti, exactly matching the sentence form used to open the two practices in this unit apart from the name of the practice—a common opening formula for the thirteen practices. This column checked the chapter’s six units and found aññataravacanena samādinnaṃ hoti 12 times and imesu dvīsu vacanesu aññatarena samādinnaṃ hoti once (the opening of the refuse-rag practice here), for a total of 13.
Movement The chapter Overview assigns this unit to Movement §B, “The Two Robe Practices—Refuse-Rag Wearing and Use of the Three Robes.” 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), paṃsukūlikaṅga (refuse-rag-wearer’s practice), tecīvarikaṅga (triple-robe-wearer’s practice), saṅghāṭi (outer robe), bhikkhu (bhikkhu), saṅgha (Saṅgha), thera (elder), santuṭṭhi (contentment), appicchatā (fewness of wishes), sallekha (austerity), ariyavaṃsa (noble lineage), susāna (charnel ground), pilotikā (old cloth), vammika (anthill), khattiya (warrior), cora (thief), devatā (deity), majjhima (medium), and yogī (meditator). Only terms new to this unit are listed below.
Twenty-Three Kinds of Refuse-Rag 〔CSCD §24〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sosānika | discarded in a charnel ground | first of the twenty-three; explained as susāne patitakaṃ | 〔CSCD §24〕 |
| pāpaṇika | discarded at a shop door | second; āpaṇadvāre patitakaṃ | 〔CSCD §24〕 |
| rathiyacoḷa | roadway cloth | third; discarded from a window by a merit-seeker | 〔CSCD §24〕 |
| saṅkāracoḷa | rubbish-heap cloth | fourth | 〔CSCD §24〕 |
| sotthiya | childbirth cloth | fifth; gabbhamalaṃ puñchitvā chaḍḍitavatthaṃ (cloth discarded after wiping away the impurities of birth); this column’s own reading | 〔CSCD §24〕 |
| nhānacoḷa | bathing cloth | sixth; cloth discarded after an exorcist bathes a sick person | 〔CSCD §24〕 |
| titthacoḷa | bathing-place cloth | seventh | 〔CSCD §24〕 |
| gatapaccāgata | going-and-returning cloth | eighth; discarded after a person goes to a charnel ground, returns, and bathes | 〔CSCD §24〕 |
| aggiḍaḍḍha | fire-scorched | ninth | 〔CSCD §24〕 |
| gokhāyita・upacikākhāyita・undūrakhāyita | cattle-chewed・termite-chewed・mouse-chewed | tenth through twelfth; covered without explanation by pākaṭāneva (“plain enough”) | 〔CSCD §24〕 |
| antacchinna・dasācchinna | end-cut・edge-cut | thirteenth and fourteenth; not separately explained | 〔CSCD §24〕 |
| dhajāhaṭa | carried away from a banner | fifteenth; the treatise gives two locations (a ship-boarding banner and a battlefield banner) and the time when each may be taken | 〔CSCD §24〕 |
| thūpacīvara | shrine cloth | sixteenth; vammikaṃ parikkhipitvā balikammaṃ kataṃ (an offering made by wrapping it around an anthill) | 〔CSCD §24〕 |
| samaṇacīvara | ascetic’s cloth | seventeenth; bhikkhusantakaṃ (belonging to a bhikkhu) | 〔CSCD §24〕 |
| ābhisekika | coronation cloth | eighteenth; discarded at the place of a king’s consecration | 〔CSCD §24〕 |
| iddhimaya | made by supernormal power | nineteenth; ehibhikkhucīvaraṃ (robe of a “Come, bhikkhu” bhikkhu) | 〔CSCD §24〕 |
| panthika | dropped on a road | twentieth; the treatise also gives the rule that what an owner has dropped through forgetfulness must be watched temporarily | 〔CSCD §24〕 |
| vātāhaṭa | windblown | twenty-first | 〔CSCD §24〕 |
| devadattiya | given by deities | twenty-second; connected to the Elder Anuruddha without relating the story | 〔CSCD §24〕 |
| sāmuddiya | cast up by the sea | twenty-third; samuddavīcīhi thale ussāritaṃ | 〔CSCD §24〕 |
Distinguishing What Is Not Refuse-Rag and Four Names 〔CSCD §24〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| coḷakabhikkhā | begging for cloth | what is obtained by begging for cloth is not called refuse-rag | 〔CSCD §24〕 |
| vassagga | seniority | what is distributed according to seniority is not called refuse-rag | 〔CSCD §24〕 |
| senāsanacīvara | robe belonging to a lodging | second example of the same | 〔CSCD §24〕 |
| bhikkhudattiya | given by a bhikkhu | the treatise distinguishes the two ways in which it does and does not count as refuse-rag | 〔CSCD §24〕 |
| ekatosuddhika・ubhatosuddhika | pure on one side・pure on both sides | names for two of the four modes of giving and receiving | 〔CSCD §24〕 |
| anukkaṭṭhacīvara | robe that is not superior | name for the fourth mode | 〔CSCD §24〕 |
| ukkaṭṭha・majjhima・muduka | superior・medium・mild | names of the three grades used throughout the thirteen practices; ⚠︎ muduka literally means “soft,” while this column reads it by the sequence of the three grades as “mild”—it shares the adopted Chinese reading “lower” with the already established hīna, though it is a different Pāli form; recorded and left to the wise who come after | 〔CSCD §24〕・〔CSCD §25〕 |
| gihidinnaka | given by a householder | condition of breach—the practice is breached at the moment it is accepted by one’s own choice | 〔CSCD §24〕 |
Benefits of the Refuse-Rag-Wearer’s Practice and Its Verses 〔CSCD §24〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nissaya | dependence | first of the Vinaya’s four dependences; ⚠︎ one form in two positions—here it is the dependence in “going forth in dependence on a refuse-rag robe,” while the already established nissaya = support occurs in the chapter on dependent arising; recorded and left to the wise who come after | 〔CSCD §24〕 |
| pabbajjā | going forth | term in the same citation | 〔CSCD §24〕 |
| ārakkhadukkha | suffering of guarding | third of the twelve benefits—absence of the suffering of guarding | 〔CSCD §24〕 |
| aparāyattavuttitā | living without depending on another | fourth | 〔CSCD §24〕 |
| paribhogataṇhā | craving for use | sixth—absence of craving for use | 〔CSCD §24〕 |
| samaṇasāruppaparikkhāratā | having a requisite appropriate for an ascetic | seventh | 〔CSCD §24〕 |
| pāsādikatā | inspiring confidence | ninth | 〔CSCD §24〕 |
| diṭṭhānugatiāpādana | causing later people to follow what they see | twelfth | 〔CSCD §24〕 |
| Mārasena | Māra’s army | enemy in the first of the three verses | 〔CSCD §24〕 |
| sannaddhakavaca | clad in armor | simile in the same verse—like a warrior clad in armor in battle | 〔CSCD §24〕 |
| kāsika | cloth from Kāsi | name of the fine cloth discarded in the second verse; this column’s own reading (transliteration of a place-name) | 〔CSCD §24〕 |
| lokagaru | Honored One of the world | designation for the Blessed One in the second verse | 〔CSCD §24〕 |
| paṭiññā | pledge | third verse—remembering one’s own pledge | 〔CSCD §24〕 |
| yogācāra | conduct of yoga | third verse—Yogācārānukūlamhi (accords with the conduct of yoga); this column’s own reading | 〔CSCD §24〕 |
The Triple-Robe-Wearer’s Practice 〔CSCD §25〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| catutthakacīvara | fourth robe | what the triple-robe-wearer’s practice refuses | 〔CSCD §25〕 |
| cīvaradussa | robe material | may be set aside when obtained but not yet able to be made | 〔CSCD §25〕 |
| vicāraka | supervisor | absence of a supervisor also permits setting the material aside | 〔CSCD §25〕 |
| dhutaṅgacora | thief of the ascetic practice | judgment on one who retains the robe after dyeing; once in this unit, with one further occurrence in the unit on the forest-dweller’s practice | 〔CSCD §25〕 |
| rajana | dyeing | pivot of the method for the triple-robe practice—the sequence while dyeing | 〔CSCD §25〕 |
| rajanasālā | dyeing hall | place allowed to the medium practitioner | 〔CSCD §25〕 |
| rajanakāsāva | dyeing-time robe | robe allowed to the medium practitioner | 〔CSCD §25〕 |
| sabhāgabhikkhu | fellow bhikkhu | allowed to the mild practitioner—the robes of a fellow bhikkhu may be used | 〔CSCD §25〕 |
| tatraṭṭhakapaccattharaṇa | spread found there | second allowance for the mild practitioner | 〔CSCD §25〕 |
| aṃsakāsāva | shoulder cloth | fourth piece allowed beyond the three robes, with its measurements specified | 〔CSCD §25〕 |
| vidatthi・hattha | span・cubit | measurement of the shoulder cloth—one span wide and three cubits long; following the already established vidatthi = span from the chapter on virtue by priority of precedent; this column’s original proposal is recorded | 〔CSCD §25〕 |
| kāyaparihārika | [robe] protecting the body | first benefit—contentment with robes that protect the body | 〔CSCD §25〕 |
| appasamārambhatā | having few undertakings | second benefit | 〔CSCD §25〕 |
| vatthasannidhi | storage of robes | what is avoided in the third benefit | 〔CSCD §25〕 |
| sallahukavuttitā | lightness of living | fourth benefit | 〔CSCD §25〕 |
| mattakāritā | acting with moderation | pivot of the sixth benefit—acting with moderation concerning allowable things fulfills the conduct of austerity | 〔CSCD §25〕 |
| pakkhī | bird | simile in the two verses—as a bird flies, only its wings travel with its body | 〔CSCD §25〕 |
| santosasukharasaññū | one who knows the flavor of contentment’s happiness | designation for the meditator in the first verse | 〔CSCD §25〕 |
| cīvaraniyama | limitation of robes | object of delight in the second verse | 〔CSCD §25〕 |
Two Points to Read Together (1) Of the twenty-three names, the treatise explicitly explains 11 (from sosānika through sotthiya, then nhānacoḷa, titthacoḷa, gatapaccāgata, aggiḍaḍḍha, and others), covers 3 without explanation under pākaṭāneva (chewed by cattle, termites, and mice), passes directly to the next name without explaining 2 (antacchinna and dasācchinna), and individually explains the remaining 7 in the next paragraph (from Thūpacīvaranti onward). This column checked all twenty-three names individually and found none missing from its position; only the presence or absence of explanation is uneven, and the fact is recorded without supplementation. (2) Tissāmaccamātā (mother of the minister Tissa) is the unit’s only personal name and is this column’s own reading: its form is a compound (the minister’s name + mother), and the treatise attaches kira (“it is said”) to it; see Section IV.
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; and zero occurrences of the markers of divergent explanations eke, Keci／keci, Apare āhu, and Porāṇā／porāṇā. 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.
Non-variant use of a report marker [direct measurement in this column] kira occurs once (at 〔CSCD §24〕, Tissāmaccamātā kira satagghanakena vatthena): it is a word marking a cited story as reported, not a marker of a variant reading. This column records its location and does not count it as a variant.
Count of quotation marks [one item caught by this column] The full unit has 8 occurrences of '', forming 4 pairs: ''gahapatidānacīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī'' (formula of undertaking), ''paṃsukūlacīvaraṃ nissāya pabbajjā'', ''appāni ceva sulabhāni ca tāni ca anavajjānī'' (two canonical citations), and ''catutthakacīvaraṃ paṭikkhipāmi, tecīvarikaṅgaṃ samādiyāmī'' (formula of undertaking). Every quotation has its close; none is unmatched.
Three records of wording in the column itself (1) The citation formulas of undertaking for the two practices are uneven: the refuse-rag practice has imesu dvīsu vacanesu aññatarena samādinnaṃ hoti (either of two statements), while the triple-robe practice has imesaṃ aññataravacanena samādinnaṃ hoti (either statement). The remaining eleven practices in this chapter all follow the latter form (checked across the six units: latter form 12 times, former form once). The fact is recorded without making them uniform. (2) Two forms of the benefit label: Ayaṃ panānisaṃso, under the refuse-rag practice carries a comma, while under the triple-robe practice an edition-page marker separates Ayaṃ from panānisaṃso, with no space after the marker (Ayaṃ panānisaṃso). Recorded without alteration. (3) Both section-closing sentences are indented by two spaces, while section-closing sentences elsewhere in the chapter are unevenly indented (checked in this column: two indented in 02-02, three in 02-03, none in 02-04). The unevenness is recorded without making it uniform.
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 §24〕 | ''paṃsukūlacīvaraṃ nissāya pabbajjā''ti | going forth in dependence on a refuse-rag robe—the first of the Vinaya’s four dependences | (mahāva. 128) |
| 〔CSCD §24〕 | ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | few, easily obtained, and blameless—the requisite praised by the Blessed One | (a. ni. 4.27; itivu. 101) |
Counts of citation formulas and sources [direct measurement in this column] There are 2 parenthetical source notes in this unit, naming three works (mahāva., a. ni., and itivu., with the latter two attached to one citation). The only introductory formulas are bhagavatā saṃvaṇṇitapaccayatā (having a requisite praised by the Blessed One) and vacanato (because of the statement); neither uses Yathāha or Vuttañhetaṃ as a lead-in. Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, and Apare āhu all occur zero times. Both citations are embedded in the list of benefits rather than separately set off, a form repeated among the benefit statements for the thirteen practices. This section records the fact without supplying further text.
One reported story At 〔CSCD §24〕: Tissāmaccamātā kira satagghanakena vatthena gabbhamalaṃ puñchāpetvā paṃsukūlikā gaṇhissantīti tālaveḷimagge chaḍḍāpesi. Bhikkhū jiṇṇakaṭṭhānatthameva gaṇhanti. The story carries kira, and the treatise identifies no source. This column records its location verbatim and does not determine a source.
One place where the Commentator points to a person without relating the story At 〔CSCD §24〕: Devadattiyanti anuruddhattherassa viya devatāhi dinnakaṃ. The treatise only says “as in the case of the Elder Anuruddha” and does not relate the story. This column records the location without supplementing it.
V. Similes and Rhetoric
This section records only where a simile occurs and what it is paired with; it makes no literary assessment.
A. Number of similes A direct measurement of the whole unit found 3 occurrences of viya at a word boundary, 1 occurrence of the comparison leader Yathā／yathā at a word boundary, and zero occurrences of forms of sadisa, upamā／*-ūpama, or sandhi comparison forms. The four places are:
| Location | Simile [verbatim] | Point of Comparison |
|---|---|---|
| 〔CSCD §24〕 | Devadattiyanti anuruddhattherassa viya devatāhi dinnakaṃ. | as in the case of the Elder Anuruddha—a robe given by deities (a comparison with a person, not an object) |
| 〔CSCD §24〕 | Sannaddhakavaco yuddhe, khattiyo viya sobhati. | like a warrior clad in armor in battle—the meditator who wears refuse-rag |
| 〔CSCD §25〕 | Tenassa pakkhino viya samādāyeva gamanaṃ | like a bird departing only together with its wings—the travel of the triple-robe wearer |
| 〔CSCD §25〕 | Yathā pana kañci disvā sakkoti kāsāvaṃ ākaḍḍhitvā uparikātuṃ, evaṃ āsanne ṭhāne nisīditabbaṃ. | so near that, upon seeing someone, one can pull a dyed robe over oneself—not a simile but a standard of measurement (the unit’s sole Yathā … evaṃ construction; what is compared is proximity of distance) |
Reuse of the bird simile The second of the two verses at 〔CSCD §25〕 again uses a bird as its simile: Tasmā sapattacaraṇo, pakkhīva sacīvarova yogivaro;. The prose simile and verse simile use the same object, answering one another at the two ends of the section. The fact is recorded.
B. Verifiable rhetorical observations (1) The formulas labeling the five parts: Idaṃ tāvettha samādānaṃ; idamettha vidhānaṃ／Idamassa vidhānaṃ; Ayaṃ pana pabhedo／Pabhedato pana ayampi tividho hoti; Ayamettha bhedo (2 occurrences); and Ayaṃ panānisaṃso (2 occurrences). Every part carries a label. (2) The judgment word vaṭṭati (“may”) occurs 13 times in the full unit, making this one of the chapter’s densest sections for judgments of discipline; every judgment concerns whether an object may be used and when. (3) The prompt Tattha occurs 3 times. (4) The closing Imesaṃ pana tiṇṇampi (“for all three”) occurs once under breach of the triple-robe practice, while the refuse-rag breach reads Tesu yassa kassaci (“for any one among these”). The breach sentences of the two practices use different forms, which is recorded. (5) The omission formula …pe… occurs zero times. (6) There are 5 verses in 10 lines (3 verses in 6 lines for refuse-rag and 2 verses in 4 lines for the three robes, all indented four spaces). (7) The unit contains one story (the mother of the minister Tissa, marked with kira) and one reference to a person without relating the story (the Elder Anuruddha).
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 §24〕 Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. | general unit of this chapter | a continuation marked by the treatise itself—the five topics to be explained are verbatim those identified at the end of the preceding unit |
〔CSCD §24〕 susāne patitakaṃ | chapter on foulness meditation | the charnel ground and what is seen there occur in that chapter; this unit invokes it only as a place where cloth is found |
〔CSCD §24〕 paṭhame ariyavaṃse patiṭṭhānaṃ | general unit of this chapter | the four noble lineages are introduced there (porāṇe ariyavaṃsattaye …); here the refuse-rag practice is connected with the first noble lineage |
〔CSCD §24〕 ''appāni ceva sulabhāni ca tāni ca anavajjānī''ti | unit on the five food practices in this chapter | the same citation recurs among the benefits of the alms-food-eater’s practice—two occurrences of the same citation within this chapter (the other was found at 〔CSCD §26〕; the tree-root-dweller’s practice at 〔CSCD §32〕 also cites its wording without quotation marks) |
〔CSCD §24〕 appicchatādīnaṃ phalanipphatti | chapter on virtue | such qualities as fewness of wishes are established in that chapter; this unit makes their fruits an accomplishment of the refuse-rag practice |
〔CSCD §25〕 dhutaṅgacoro nāma hoti | unit on the five dwelling practices in this chapter | the same judgment recurs under the forest-dweller’s practice (one who blocks a route in order to fulfill the practice)—two occurrences within this chapter |
〔CSCD §25〕 sallekhavuttitā | unit on defilement and purification in the chapter on virtue | the quality of austerity is established there (fewness of wishes, contentment, and austerity are listed together) |
〔CSCD §26〕 Piṇḍapātikaṅgampi | unit on the five food practices | the next unit continues with the same opening formula—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.