清淨道論 住之五支——阿蘭若住乃至隨處住Visuddhimagga · The Five Dwelling Practices—From Forest Dwelling to Any-Bed Use
住處的五條線：多遠（阿蘭若）、有無頂（樹下・露地）、什麼地（塚間）、分到哪裡住哪裡（隨處）。
阿蘭若住支獨佔最多筆墨，因為「多遠」要量：村、村之近界、阿蘭若三層；持律者持經者二說、律阿毘達磨經三部之相、二注之法——論主全錄，只說「這就是此處之量」（經部：最少五百弓）。而師病當侍，不為淨支棄師；為聞法而來、歸途天亮，不破；破在「想睡一會兒再去」那個念頭。
樹下住避七種樹，見葉變而生無常想——住處成了觀境。露地住如鹿無著；空手急行避雨為不許，拿著長者資具入堂是義務——破不在門，在心。塚間住是重的頭陀支：白天先確定所緣，夜裡才不可怖；其利益直通死隨念與不淨相。隨處住以分到的為足，不問、不看、不換；好位留給了別人。
三個形象——戰陣、佛之遺產、如鹿——各不相同；五支的利益表卻都通向業處。
Five lines concerning dwelling: how far away (forest), whether there is a roof (tree root and open air), what kind of ground it is (charnel ground), and dwelling wherever one is assigned (any bed).
The forest-dweller’s practice receives the most space because “how far” must be measured: village, village vicinity, and forest form three layers; there are two accounts of the Vinaya and Suttanta reciters, three characteristics given by the Vinaya, Abhidhamma, and Suttanta methods, and two commentarial procedures. The Commentator records them all and says only, “This is the measure here” (the Suttanta method: at least five hundred bows). Yet an ill teacher must be served and not abandoned for the purity of one’s practice. Coming to hear the Dhamma and having dawn arise on the return journey do not breach the practice; breach lies in the thought “I will sleep for a while and then go.”
The tree-root dweller avoids seven kinds of trees and arouses the perception of impermanence by seeing leaves change—the lodging becomes an object of contemplation. The open-air dweller is unattached like a deer: hurrying empty-handed to escape rain is not allowed, while entering a hall with a senior person’s requisite is a duty—the breach is not at the doorway but in the mind. Charnel-ground dwelling is a weighty ascetic practice: identify the object by day, and the night will not be frightening; its benefits lead directly to mindfulness of death and the sign of foulness. The any-bed user is content with the place assigned, not asking, inspecting, or changing; the better place is left for someone else.
Three images—the battlefield, the heritage of the Buddha, and the deer—differ from one another, yet all five benefit lists lead to meditation subjects.
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 阿蘭若住支——受持與村・村界・阿蘭若之量 〔CSCD §31〕
八、阿蘭若住支之論
阿蘭若住支，也是由「我遮止村邊之座臥處，我受持阿蘭若住支」這些話當中隨一之語而成為已受持。
而那阿蘭若住者，應當捨了村邊之座臥處而在阿蘭若中令明相¹出。這裡，連同其近界的村本身，就是村邊之座臥處。
所謂「村」，是隨便什麼一屋的或多屋的、有圍的或無圍的、有人的或無人的，乃至住了四個月以上的隨便什麼商隊之處也是。
所謂「村之近界」：有圍之村，如果像阿㝹羅陀城²那樣有兩重界柱³，就是站在內側界柱處的中力之人擲石之所及。持律者⁴們說，其準是：如年少的人們顯示自己的力量、伸臂而擲石，這樣所擲之石的落處以內。而持經者們則說，是依驅烏之準而擲的。在無圍之村，站在最邊之家的門口的婦女以器潑水，其水的落處就是家之近界；從那裡起，依上說之法，一個擲石之所及是村，第二個是村之近界。
而「阿蘭若」，於律之部先說：「除了村與村之近界，其餘一切都是阿蘭若。」於阿毘達磨之部說：「出了界柱之外，一切都是阿蘭若。」而於此經之部，其相是：「所謂阿蘭若之座臥處，最少五百弓。」那要用已張的阿闍梨之弓⁵，從有圍之村的界柱起、從無圍之村的第一個擲石之所及起，量到住處之圍為止而確定。
而如果住處是無圍的，那麼最先的座臥處、或食堂、或常集之處、或菩提樹、或塔——即使離座臥處尚遠——就以它為界限而量：諸律之義注⁶中如是說。而中部之義注中則說：對住處也如對村一般算出其近界，而在二者的擲石之所及之間量。這就是此處之量。
即使村很近，在住處中的人聽得見人聲，但由於山、河等等相隔而不能直行，那麼凡是通那裡的常道，即使須乘船而行，也應當依那條道路而取五百弓。而凡是為了成就其支而把通往近村的道路這裡那裡地堵塞的，這人就是頭陀支之賊⁷。
而如果阿蘭若住的比丘的親教師或阿闍梨病了，在阿蘭若中得不到隨順之物，就應當把他帶到村邊之座臥處而看護。但應當及早出來，在合於其支之處令明相出。如果在明相出的時候他們的病加重了，那就應當只作他們的事，不應當作唯淨頭陀支的人⁸——這就是它的法。
§2 阿蘭若住支之三品・破・利益與四頌 〔CSCD §31〕
而由差別，這一支也有三種。這裡，上品者應當一切時都在阿蘭若中令明相出。中品者得於四個雨季之月中住在村邊。下品者連寒季也可以。
而這三者，若依所限之時從阿蘭若前來，在村邊之座臥處聞法，即使明相出了，頭陀支也不破；聞了法而歸去，在半路上明相出了，也不破。但如果說法者已經起座了，他們卻想「睡一會兒再去」而睡著，以致明相出了，或者以自己的意思而在村邊之座臥處令明相出，頭陀支就破了——這就是此處的破。
而這是利益：阿蘭若住的比丘作意阿蘭若之想，就能夠得未得之定、護已得之定，導師也對他歡喜。如世尊所說：「那伽多啊，因此我對那比丘的林住感到歡喜。」而住在邊遠之座臥處的他，不隨順的色等等不能亂其心；他離了怖畏；捨了對命的愛著⁹；嘗到遠離之樂的味；持糞掃衣等等之性於他也相稱。
遠離而不雜住，樂於邊遠之座臥處， 以林住而令救護者之心歡喜。
行者獨住阿蘭若所得的那種樂， 連與帝釋俱的諸天也嘗不到其味。
他持糞掃衣如同持鎧， 入阿蘭若之戰陣，以其餘頭陀為器仗，
不久便能戰勝與其軍俱的魔。 所以智者應當愛樂阿蘭若之住。
這就是阿蘭若住支之受持、法、差別、破、利益之解說。
§3 樹下住支 〔CSCD §32〕
九、樹下住支之論
樹下住支，也是由「我遮止覆處，我受持樹下住支」這些話當中隨一之語而成為已受持。
而那樹下住者，應當避開界間之樹、塔之樹、出脂之樹、果樹、蝙蝠之樹、空洞之樹、立於住處中央之樹這些樹，而取立於住處邊際的樹——這就是它的法。
而由差別，這一支也有三種。這裡，上品者不得取自己所喜之樹而叫人修治，應當用腳撥開落葉而住。中品者只可以叫已經到了那地方的人修治。下品者則可以叫園民與沙彌¹⁰來清掃、整平、鋪沙、作牆之圍、安上門而住。而樹下住者於日盛之時，不應當坐在那裡，應當坐在別處覆蔽之所。
而這三者，在覆處作住之剎那，頭陀支就破了。增支部誦者¹¹們說，是在明知而於覆處令明相出的時候。這就是此處的破。
而這是利益：由於有「依樹下之座臥處而出家」這句話，所以有相稱於所依之行道；有世尊以「少、易得而且無罪」所讚歎的資具；由於常見樹葉之變而令無常之想生起；沒有對座臥處的慳吝與樂於事業；與諸天共住；隨順少欲等等。
為最上之佛所讚歎，又被說為「依」—— 於遠離者的住處，哪裡有及得上樹下的呢？
因為善禁行者住在那奪去住處之慳吝、 為諸天所守護的遠離之樹下，
見到那些赤紅的、青的、黃的、以及已落的 樹葉，就除去了常之想。
所以明智者不應當輕視那佛之遺產、 樂修習者的住處——遠離的樹下。
這就是樹下住支之受持、法、差別、破、利益之解說。
§4 露地住支 〔CSCD §33〕
十、露地住支之論
露地住支，也是由「我遮止覆處與樹下，我受持露地住支」這些話當中隨一之語而成為已受持。
而那露地住者，為了聞法或為了布薩而進入布薩堂是可以的。如果進去之後天下雨，在下雨的時候不出來，而應當在雨止的時候出來。進入食堂或火堂而作義務、在食堂裡以食問訊諸上座比丘、為說教誡或受教誡而入覆處、把在外面亂放的床座等等移入裡面，都是可以的。如果在路上行走而替年長者拿著資具，那麼在天下雨的時候進入路中之堂是可以的。如果什麼也沒有拿，就不可以想著「我要到堂裡去」而急行；但依平常的步伐而行、進去了之後，應當住到雨止才走——這就是它的法。於樹下住者也是同一之理。
而由差別，這一支也有三種。這裡，上品者不可以依止樹、山或屋而住，應當就在露地作衣之屋而住。中品者可以依止樹、山、屋而住，只要不進到裡面。下品者則未全覆之限的山崖、枝之棚、座與布、乃至田之守者等等所棄的其處之小屋，都是可以的。
而這三者，為了住而進入覆處或樹下的剎那，頭陀支就破了。增支部誦者們說，是在明知而於那裡令明相出的時候。這就是此處的破。
而這是利益：斷除住處之障；除去惛沉睡眠¹²；相稱於「諸比丘如鹿一般無所著而行、無舍而住」這樣的讚歎；無著；四方；隨順少欲等等。
於那相稱於非家之性而又不難得的、 以星為寶幕、為月燈所照的
露地而住的比丘，以如鹿之心， 除去惛沉睡眠而依於樂修，
不久便嘗到遠離之味的美。 因此，有慧的人應當樂於露地。
這就是露地住支之受持、法、差別、破、利益之解說。
§5 塚間住支 〔CSCD §34〕
十一、塚間住支之論
塚間住支，也是由「我遮止非墓地之處，我受持塚間住支」這些話當中隨一之語而成為已受持。
而那塚間住者，凡是人們營建村邑之時定為「這是墓地」的，不應當住在那裡；因為若非死屍已於其中焚燒，那就不名為墓地。而從焚燒之時起，即使已經棄置十二年，那仍舊是墓地。
而住在那裡的人，不應當造經行之棚等等、設床座、備飲水與用水、教人法而住。因為這是重的頭陀支¹³，所以應當告知僧之上座或王之臣，以備所生之危難的排除，而不放逸地住。經行的時候，應當以半眼看著燒場而經行。
往墓地去的時候，也應當離開大道而由非道之路去。應當就在白天確定其所緣；這樣，那一夜對他就不會可怖了。即使非人¹⁴們夜裡叫喚著往來，也不可以打擊任何一個。乃至一日不去墓地也是不可以的。增支部誦者們說，在墓地度過中夜而於後夜退還是可以的。非人所愛的胡麻粉、豆飯、魚、肉、乳、油、糖等等嚼食與噉食，不應當受用。不應當進入在家之屋——這就是它的法。
而由差別，這一支也有三種。這裡，上品者應當住在有常焚、常屍、常哭之處。中品者，三者之中有其一就可以。下品者，依上說之法，只要及於墓地之相就可以。
而這三者，在不於墓地作住之時，頭陀支就破了。增支部誦者們說，是在不往墓地之日。這就是此處的破。
而這是利益：得死隨念¹⁵；不放逸住；得不淨之相；除去欲貪；常見身之自性；多悚懼¹⁶；斷除無病之憍等等；堪忍怖畏；為非人們所敬重；隨順少欲等等。
因為由死隨念之威力， 放逸之過連睡著的塚間住者也觸不到； 而他既常見眾多的屍， 其心也不落入欲之勢力。
他得廣大的悚懼而不生憍， 又求寂滅而正勤精進。 塚間住支既能帶來這許多德， 心傾於涅槃的人就應當習近它。
這就是塚間住支之受持、法、差別、破、利益之解說。
§6 隨處住支 〔CSCD §35〕
十二、隨處住支之論
隨處住支，也是由「我遮止對座臥處的貪求，我受持隨處住支」這些話當中隨一之語而成為已受持。
而那隨處住者，凡是以「這個分到你了」而分與他的座臥處，就應當以之為足，不應當使別人起來。這就是它的法。
而由差別，這一支也有三種。這裡，上品者不得問自己所得的座臥處是遠、是太近、是為非人與長蟲等等所惱、是熱、是涼。中品者可以問，但不得前往察看。下品者可以前往察看，如果不合他的意，還可以取別的。
而這三者，在對座臥處的貪求才一生起，頭陀支就破了——這就是此處的破。
而這是利益：行「所得者即當以之為足」這句所說的教誡；求同梵行者之利；捨離劣勝之分別¹⁷；斷除順與逆；閉過望¹⁸之門；隨順少欲等等。
隨處住的行者以所得者為知足， 無分別而安樂臥，即使在草敷之上。
他不染著於勝妙的，得了下劣的也不瞋； 對新學的同梵行者，以利益而悲愍。
所以具慧者應當修習 諸聖者所行、牟尼之上首所讚歎的樂於隨處住。
這就是隨處住支之受持、法、差別、破、利益之解說。
註
¹ 明相（aruṇa）：天將明時之相；此支以「於阿蘭若中令明相出」為其行之準，即須於阿蘭若中經夜至天明。
² 阿㝹羅陀城（Anurādhapura）：城名，論舉之為兩重界柱之例。
³ 界柱（indakhīla）：立於村界之標柱，村與村之近界即依之而定。
⁴ 持律者（vinayadharā）與持經者（Suttantikā）：二家之名；論於擲石之量並引二說。
⁵ 阿闍梨之弓（ācariyadhanu）：量地所用之弓，經之部所定阿蘭若之量即以五百此弓為最少。
⁶ 諸律之義注與中部之義注：量之起點之二說；論以「這就是此處之量」收之而不明其所取者為何家。
⁷ 頭陀支之賊（dhutaṅgacora）：徒具其名而不行其實者之判語；同一判語於本品衣之二支之單元的三衣支已一見。
⁸ 唯淨頭陀支的人（dhutaṅgasuddhika）：唯求己支之清淨而不顧其餘者。
⁹ 對命的愛著（jīvitanikanti）：於自命之欣戀；此語之定讀從本書隨念業處之品既立之讀。
¹⁰ 園民與沙彌（ārāmikasamaṇuddesa）：園民為住處中執事之在家人，沙彌為未受具者。
¹¹ 增支部誦者（aṅguttarabhāṇakā）：一家之名；論於本篇四處引其說而不自判其是非。
¹² 惛沉睡眠（thina・middha）：五蓋之一，其列與其除在本書地遍之單元。
¹³ 重的頭陀支（garuka）：謂此支之行難而其險多；同一語於本書業處之品之位讀作「尊重」，一語二位，各依其處。
¹⁴ 非人（amanussa）：人以外之有情，本篇指墓地所住者。
¹⁵ 死隨念（maraṇassati）：死隨念之業處在本書隨念業處之品，不淨之相在不淨業處之品；本篇以塚間住支為此二業處之緣。
¹⁶ 悚懼（saṃvega）：見生死過患而心生震動；其定讀在本書業處之品既立。
¹⁷ 劣勝之分別（hīnapaṇītavikappa）：於所得之座臥處分別其劣其勝之心，本編於此二法之對作此讀。
¹⁸ 過望（atricchatā）：於已得者之外更求其他之心。
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 Forest-Dweller’s Practice—Undertaking and the Measures of Village, Village Vicinity, and Forest 〔CSCD §31〕
Eight: Discussion of the Forest-Dweller’s Practice
The forest-dweller’s practice is likewise undertaken through either of these statements: “I refuse a lodging at the edge of a village; I undertake the forest-dweller’s practice.”
A forest dweller should leave behind a lodging at the edge of a village and cause the dawn sign¹ to arise in the forest. Here, the village itself together with its vicinity is a lodging at the edge of a village.
A “village” is any place consisting of one house or many houses, enclosed or unenclosed, inhabited or uninhabited—even any caravan site occupied for more than four months.
The “vicinity of a village” is as follows. In an enclosed village with two boundary pillars, as at Anurādhapura,² it extends as far as a person of medium strength, standing at the inner boundary pillar, can throw a stone. The Vinaya reciters⁴ say the standard is the area within the place where a stone lands when young men display their strength, extend their arms, and throw it. The Suttanta reciters say it is thrown according to the standard for driving away crows. In an unenclosed village, when a woman standing at the doorway of the outermost house throws water from a vessel, the place where the water falls is the vicinity of the house. From there, according to the method stated above, one stone’s throw is the village, and a second is the vicinity of the village.
As for the “forest,” the Vinaya method first says: “Apart from the village and the vicinity of the village, all the rest is forest.” The Abhidhamma method says: “Outside the boundary pillars, all is forest.” In this Suttanta method, however, its characteristic is: “A lodging called forest is at least five hundred bows away.” This is to be determined using a strung teacher’s bow,⁵ measuring from the boundary pillar of an enclosed village, or from the first stone’s throw of an unenclosed village, as far as the enclosure of the lodging.
If the lodging is unenclosed, then the first sleeping place, dining hall, regular meeting place, Bodhi tree, or shrine—even if it stands some distance from the sleeping place—is taken as the boundary and the measurement starts there: so it is said in the Vinaya Commentaries. The Majjhima Commentary, however, says that the vicinity of the lodging should be calculated just as that of a village, and the measurement made between the stone’s-throw limits of the two. This is the measure here.
Even if the village is nearby and people in the lodging can hear human voices, when a mountain, river, or the like prevents direct travel, five hundred bows should be measured along whatever customary route leads there, even if the route requires passage by boat. Whoever blocks the road to the nearby village here and there in order to fulfill his practice is a thief of the ascetic practice.⁷
If the preceptor or teacher of a forest-dwelling bhikkhu falls ill and suitable provisions cannot be obtained in the forest, he should take him to a lodging at the edge of the village and care for him. But he should leave early and cause the dawn sign to arise in a place conforming to his practice. If their illness worsens when dawn arises, he should attend only to their needs; he should not be one concerned solely with the purity of his ascetic practice.⁸ This is its method.
§2 The Three Grades, Breach, Benefits, and Four Verses of the Forest-Dweller’s Practice 〔CSCD §31〕
By distinction, this practice too is threefold. Here, the superior practitioner should cause the dawn sign to arise in the forest at all times. The medium practitioner may live at the edge of a village during the four months of the rainy season. The mild practitioner may do so during the cold season as well.
For all three, if they come from the forest at the appointed time to hear the Dhamma at a lodging at the edge of a village, the ascetic practice is not breached even if dawn arises; nor is it breached if dawn arises on the way back after they have heard the Dhamma. But if, after the Dhamma speaker has risen from his seat, they think, “We will sleep for a while and then go,” fall asleep, and let dawn arise, or if by their own choice they cause dawn to arise at a lodging on the edge of a village, the ascetic practice is breached. This is the breach here.
These are the benefits: by attending to the perception of forest, a forest-dwelling bhikkhu is able to attain concentration not yet attained and preserve concentration already attained, and the Teacher is pleased with him. As the Blessed One said: “Nāgita, for that reason I am pleased with that bhikkhu’s dwelling in the forest.” When he dwells in a remote lodging, unsuitable visible forms and the like cannot disturb his mind; he is free from fear; he abandons attachment to life;⁹ he tastes the flavor of the happiness of seclusion; and such qualities as wearing refuse-rag accord with him.
Dwelling secluded and unmixed, delighting in a remote lodging, Through forest dwelling he gladdens the heart of the Protector.
The happiness the meditator gains by dwelling alone in the forest— Even deities together with Sakka do not taste its flavor.
He wears refuse-rag as though wearing armor, Enters the battlefield of the forest, and takes the remaining ascetic practices as weapons;
Before long he can conquer Māra together with his army. Therefore the wise person should delight in dwelling in the forest.
This is the explanation of undertaking, method, distinction, breach, and benefit in the forest-dweller’s practice.
§3 The Tree-Root-Dweller’s Practice 〔CSCD §32〕
Nine: Discussion of the Tree-Root-Dweller’s Practice
The tree-root-dweller’s practice is likewise undertaken through either of these statements: “I refuse a covered place; I undertake the tree-root-dweller’s practice.”
A tree-root dweller should avoid a tree between boundaries, a shrine tree, a resinous tree, a fruit tree, a tree inhabited by bats, a hollow tree, and a tree standing in the middle of the lodging. He should choose a tree standing at the edge of the lodging. This is its method.
By distinction, this practice too is threefold. Here, the superior practitioner may not choose a tree he likes and have it prepared; he should move the fallen leaves aside with his foot and dwell there. The medium practitioner may only have someone who has already arrived at that place prepare it. The mild practitioner may summon a monastery attendant or novice¹⁰ to sweep it, level it, spread sand, make a surrounding wall, and install a gate before dwelling there. At the height of the day, however, a tree-root dweller should not sit there, but should sit in another covered place.
For all three, the ascetic practice is breached at the moment one makes one’s dwelling in a covered place. The Aṅguttara reciters¹¹ say it is breached when one knowingly causes dawn to arise in a covered place. This is the breach here.
These are the benefits: because of the statement “going forth in dependence on a lodging at the root of a tree,” one’s practice accords with the dependence; one has a requisite praised by the Blessed One as “few, easy to obtain, and blameless”; through constantly seeing changes in tree leaves, one arouses the perception of impermanence; there is no stinginess about lodging or delight in work; one dwells together with deities; and one conforms to fewness of wishes and the rest.
Praised by the supreme Buddha and declared a “dependence”— What dwelling of one secluded can equal the root of a tree?
For the good observer of restraint dwells beneath a secluded tree That takes away stinginess about lodging and is guarded by deities;
Seeing its leaves turn red, green, and yellow, and seeing them fallen, He removes the perception of permanence.
Therefore one of discernment should not despise that heritage of the Buddha, The dwelling of one who delights in cultivation—the secluded root of a tree.
This is the explanation of undertaking, method, distinction, breach, and benefit in the tree-root-dweller’s practice.
§4 The Open-Air-Dweller’s Practice 〔CSCD §33〕
Ten: Discussion of the Open-Air-Dweller’s Practice
The open-air-dweller’s practice is likewise undertaken through either of these statements: “I refuse a covered place and the root of a tree; I undertake the open-air-dweller’s practice.”
An open-air dweller may enter an observance hall to hear the Dhamma or for the observance. If it rains after he enters, he should not leave while it is raining, but should leave when the rain stops. He may enter a dining hall or fire hall to perform a duty, greet senior bhikkhus with food in the dining hall, enter a covered place to give or receive instruction, or move beds, seats, and the like that have been carelessly left outside into shelter. If, while traveling, he is carrying a requisite for someone senior, he may enter a roadside hall when it rains. If he is carrying nothing, he may not hurry while thinking, “I shall reach the hall”; but if he proceeds at his normal pace and enters it, he should remain until the rain stops before leaving. This is its method. The same principle applies to a tree-root dweller.
By distinction, this practice too is threefold. Here, the superior practitioner may not dwell supported by a tree, mountain, or house; he should make a robe-tent in the open air and dwell there. The medium practitioner may dwell supported by a tree, mountain, or house, provided he does not go inside. For the mild practitioner, a rock overhang that is not fully covered, a branch shelter, a seat and cloth, and even a little hut abandoned by a field watcher or the like are allowable.
For all three, the ascetic practice is breached at the moment one enters a covered place or the root of a tree for the purpose of dwelling. The Aṅguttara reciters say it is breached when one knowingly causes dawn to arise there. This is the breach here.
These are the benefits: the impediment of lodging is cut off; sloth and torpor¹² are removed; one accords with the praise, “Bhikkhus wander unattached like deer and dwell without a home”; one is unattached; one belongs to the four quarters; and one conforms to fewness of wishes and the rest.
In the open air, consonant with homelessness and not hard to obtain, With stars for a jeweled canopy and lit by the lamp of the moon,
The bhikkhu dwells with a mind like a deer’s, Removes sloth and torpor, and devotes himself to delight in cultivation;
Before long he tastes the sweetness of seclusion’s flavor. Therefore one with wisdom should delight in the open air.
This is the explanation of undertaking, method, distinction, breach, and benefit in the open-air-dweller’s practice.
§5 The Charnel-Ground-Dweller’s Practice 〔CSCD §34〕
Eleven: Discussion of the Charnel-Ground-Dweller’s Practice
The charnel-ground-dweller’s practice is likewise undertaken through either of these statements: “I refuse a place that is not a charnel ground; I undertake the charnel-ground-dweller’s practice.”
A charnel-ground dweller should not live at a place that people designated “This is a charnel ground” when building a village or town; for unless a corpse has been burned there, it is not called a charnel ground. From the time a corpse has been burned there, however, it remains a charnel ground even if abandoned for twelve years.
One who lives there should not build a walking-meditation shelter or the like, set up a bed and seat, provide drinking and washing water, or teach people the Dhamma while dwelling there. Because this is a weighty ascetic practice,¹³ he should inform the senior elder of the Saṅgha or a royal official, so that any danger that arises may be averted, and dwell heedfully. When walking, he should walk with half an eye on the cremation place.
When going to the charnel ground, he should also leave the main road and take an out-of-the-way path. He should identify his object during the daytime; in that way the night will not be frightening to him. Even if nonhuman beings¹⁴ cry out and roam about at night, he may not strike any of them. He may not fail to go to the charnel ground for even one day. The Aṅguttara reciters say that he may spend the middle watch in the charnel ground and return during the last watch. He should not consume such hard and soft foods as sesame flour, bean rice, fish, meat, milk, oil, and sugar, which nonhuman beings favor. He should not enter the home of a householder. This is its method.
By distinction, this practice too is threefold. Here, the superior practitioner should dwell where there is constant burning, constant presence of corpses, and constant weeping. For the medium practitioner, one of the three is sufficient. For the mild practitioner, it is sufficient that the place has the characteristic of a charnel ground according to the method stated above.
For all three, the ascetic practice is breached when one does not make one’s dwelling in a charnel ground. The Aṅguttara reciters say it is breached on a day one does not go to the charnel ground. This is the breach here.
These are the benefits: one acquires mindfulness of death;¹⁵ one dwells heedfully; one acquires the sign of foulness; sensual lust is removed; one constantly sees the nature of the body; one has abundant urgency;¹⁶ intoxication with health and the like are abandoned; one endures fear and dread; one is respected by nonhuman beings; and one conforms to fewness of wishes and the rest.
Through the power of mindfulness of death, The fault of heedlessness cannot touch even a sleeping charnel-ground dweller; And because he constantly sees many corpses, His mind does not fall under the sway of sensual desire.
He gains abundant urgency and does not become intoxicated, And, seeking peace, he strives with right effort. Since the charnel-ground-dweller’s practice brings so many virtues, One whose heart inclines to nibbāna should cultivate it.
This is the explanation of undertaking, method, distinction, breach, and benefit in the charnel-ground-dweller’s practice.
§6 The Any-Bed-User’s Practice 〔CSCD §35〕
Twelve: Discussion of the Any-Bed-User’s Practice
The any-bed-user’s practice is likewise undertaken through either of these statements: “I refuse greed for lodging; I undertake the any-bed-user’s practice.”
An any-bed user should be content with whatever lodging is assigned to him with the words, “This one falls to you,” and should not make another person get up. This is its method.
By distinction, this practice too is threefold. Here, the superior practitioner may not ask whether the lodging assigned to him is far away, too near, troubled by nonhuman beings or long creatures, hot, or cold. The medium practitioner may ask, but may not go and inspect it. The mild practitioner may go and inspect it, and if it does not please him, he may take another.
For all three, the ascetic practice is breached as soon as greed for lodging arises. This is the breach here.
These are the benefits: one practices the instruction expressed in the statement “one should be content with what is received”; one seeks the welfare of one’s companions in the spiritual life; one abandons discrimination between inferior and superior;¹⁷ conformity and opposition are cut off; the door to excessive desire¹⁸ is closed; and one conforms to fewness of wishes and the rest.
The any-bed-using meditator is content with what is received; Free from discrimination, he sleeps at ease even upon a spread of grass.
He is not attached to what is excellent and is not angry when he receives what is inferior; With concern for their welfare, he has compassion for companions in the spiritual life who are new to the training.
Therefore one with wisdom should cultivate delight in any bed, Practiced by the noble ones and praised by the foremost of sages.
This is the explanation of undertaking, method, distinction, breach, and benefit in the any-bed-user’s practice.
Notes
¹ Dawn sign (aruṇa): the sign that day is about to break. The standard of this practice is “causing the dawn sign to arise in the forest,” meaning that one must pass the night in the forest until dawn.
² Anurādhapura (Anurādhapura): a city cited by the treatise as an example of one with two boundary pillars.
³ Boundary pillar (indakhīla): a pillar erected to mark a village boundary; the village and its vicinity are determined in relation to it.
⁴ Vinaya reciters (vinayadharā) and Suttanta reciters (Suttantikā): names of two schools; the treatise cites both accounts of the measure of a stone’s throw.
⁵ Teacher’s bow (ācariyadhanu): the bow used for measuring land; in the Suttanta method, a forest lodging must be at least five hundred such bows away.
⁶ The Vinaya Commentaries and the Majjhima Commentary: two accounts of the starting point for measurement. The treatise closes with “This is the measure here” without identifying which account it adopts.
⁷ Thief of the ascetic practice (dhutaṅgacora): a judgment on one who bears the name without carrying out its reality; the same judgment already occurs under the triple-robe-wearer’s practice in the unit on the two robe practices.
⁸ One concerned solely with the purity of the ascetic practice (dhutaṅgasuddhika): one who seeks only the purity of one’s own practice while disregarding everything else.
⁹ Attachment to life (jīvitanikanti): fond attachment to one’s own life; this reading follows the one already established in this work’s chapter on recollection meditation subjects.
¹⁰ Monastery attendant and novice (ārāmikasamaṇuddesa): the attendant is a layperson who performs duties in a lodging; the novice is one not yet fully ordained.
¹¹ Aṅguttara reciters (aṅguttarabhāṇakā): the name of a school; the treatise cites its account at four places in this unit without deciding whether it is right or wrong.
¹² Sloth and torpor (thina・middha): one of the five hindrances; their enumeration and removal occur in this work’s unit on the earth kasiṇa.
¹³ Weighty ascetic practice (garuka): this means that the practice is difficult and involves many dangers. The same word is rendered “respect” in its position in this work’s chapter on meditation subjects; one form occurs in two positions and is read according to each.
¹⁴ Nonhuman being (amanussa): a being other than a human; in this unit the term refers to beings dwelling in the charnel ground.
¹⁵ Mindfulness of death (maraṇassati): the meditation subject of mindfulness of death occurs in this work’s chapter on recollection meditation subjects, and the sign of foulness in its chapter on foulness meditation subjects; this unit presents the charnel-ground-dweller’s practice as a condition for both meditation subjects.
¹⁶ Urgency (saṃvega): the stirring of the heart on seeing the danger in saṃsāra; its established reading occurs in this work’s chapter on meditation subjects.
¹⁷ Discrimination between inferior and superior (hīnapaṇītavikappa): a mind that discriminates whether an assigned lodging is inferior or superior; this edition uses this reading for the pair here.
¹⁸ Excessive desire (atricchatā): seeking something beyond what has already been received.
住處的五條線：離村多遠（阿蘭若）、頭上有無覆（樹下・露地）、腳下是什麼地（塚間）、分到哪裡住哪裡（隨處）——論主在阿蘭若一支上花了最多筆墨，因為「多遠」最難量
大局 — 座臥處相應之五支
食五支之後是住五支：阿蘭若住（§1–§2）、樹下住（§3）、露地住（§4）、塚間住（§5）、隨處住（§6）。五支之中論主於阿蘭若住支獨加詳量——村、村之近界、阿蘭若三者之量，持律者與持經者二說、律藏與阿毘達磨與經三部之相、諸律之義注與中部義注二說、五百弓之準——因為「離村多遠才算阿蘭若」是唯一要量的事，其餘四支只須看頭上腳下。此外三支（樹下・露地・塚間）的「破」皆錄增支部誦者一家之異說，論照錄不判。五支的利益表裡反覆出現的是：無常之想（樹下見葉變）、死隨念與不淨相（塚間）、除惛沉（露地）、離怖畏與對命之愛著（阿蘭若）——住處直接通向業處。〔所見〕
§01 阿蘭若住支——受持與村・村界・阿蘭若之量 → 白話 §1
受持：「我遮止村邊之座臥處」。法之要：捨村邊座臥處而於阿蘭若中令明相出。三個量：村——一屋多屋、有圍無圍、有人無人、乃至住四月以上之商隊之處皆是；村之近界——有圍之村如阿㝹羅陀城兩重界柱者，站內側界柱處中力之人擲石所及（持律者：年少者伸臂擲石之落處以內；持經者：依驅烏之準而擲）；無圍之村，最邊之家門口婦女潑水之落處是家之近界，由此一擲石所及是村、第二擲石是村之近界；阿蘭若——律部：除村與村之近界餘皆阿蘭若；阿毘達磨部：出界柱外皆阿蘭若；經部：阿蘭若之座臥處最少五百弓——以已張的阿闍梨之弓，自有圍之村的界柱、無圍之村的第一擲石所及起，量到住處之圍。住處無圍者：以最先之座臥處、食堂、常集處、菩提樹、塔為界（諸律之義注）；或對住處亦算近界而於二者擲石所及之間量（中部義注）。村近而山河相隔不能直行者，依常道（縱須乘船）取五百弓；為成其支而堵塞近村之道者是頭陀支之賊。親教師阿闍梨病而阿蘭若無隨順之物，當攜至村邊看護，但須及早出來於合支之處令明相出；若明相時病加重，唯作其事，不應當作唯淨頭陀支的人（白話 §1）。〔讀法〕這一段是全品律學最密處。三個量一層套一層（家→村→近界→阿蘭若），二家之說、三部之相、二注之法並列——論主的態度始終是「並錄」：持律者持經者皆引，律阿毘達磨經三部皆引，最後只說「這就是此處之量」。最後一句話最有人情：師病當侍，不為淨支而棄師——頭陀支讓位於義務，這是「唯淨頭陀支的人」四字之貶義所在。
§02 阿蘭若住支之三品・破・利益與四頌 → 白話 §2
三品：上品者一切時於阿蘭若令明相出；中品者四雨季月可住村邊；下品者連寒季也可。破：依所限之時自阿蘭若來村邊聞法，明相出了不破、歸途明相出了亦不破；但說法者已起座而想「睡一會兒再去」致明相出，或以己意於村邊令明相出，即破。利益：作意阿蘭若之想而得未得之定、護已得之定，導師歡喜（世尊語那伽多：「因此我對那比丘的林住感到歡喜」）；不隨順之色等不能亂其心；離怖畏；捨對命的愛著；嘗遠離之樂味；持糞掃衣等之性相稱。四頌：遠離不雜住、樂邊遠座臥處、以林住令救護者歡喜；獨住阿蘭若之樂連與帝釋俱的諸天也嘗不到；持糞掃衣如鎧、入阿蘭若之戰陣、以餘頭陀為器仗，不久戰勝與其軍俱的魔；所以智者當愛樂阿蘭若之住（白話 §2）。〔讀法〕破之例特別：為聞法而來、歸途天亮，不破——頭陀支不與聞法相違；破在「想睡一會兒」那個念頭。第三頌把本品的兩個形象合成一幅戰圖：糞掃衣是鎧，阿蘭若是戰陣，餘支是兵器——十三支是一套，不是十三件。
§03 樹下住支 → 白話 §3
受持：「我遮止覆處」。法：避界間之樹、塔樹、出脂之樹、果樹、蝙蝠樹、空洞樹、住處中央之樹，取住處邊際之樹。三品：上品者不取所喜之樹叫人修治、以腳撥葉而住；中品者可叫已到其地之人修治；下品者可叫園民沙彌清掃整平鋪沙作牆之圍安門而住；日盛之時不坐樹下而坐別處覆蔽之所。破：覆處作住之剎那（增支部誦者：明知而於覆處令明相出時）。利益：相稱於「依樹下座臥處而出家」之所依；世尊所讚之資具；常見樹葉之變而生無常之想；無座臥處之慳吝與樂於事業；與諸天共住；隨順少欲。頌：佛所讚、被說為「依」，遠離者之住處無及樹下者；住在奪去慳吝、諸天所守護的遠離之樹下；見赤紅青黃與已落的樹葉就除去常之想；明智者不當輕視那佛之遺產、樂修者之住處——遠離的樹下（白話 §3）。〔讀法〕七種要避的樹各有其由（界間爭、塔樹敬、出脂污、果樹引人、蝙蝠擾、空洞險、中央鬧），論不釋而自明。利益表中「見葉變而生無常想」是全品難得的一筆業處之語——住處本身成了觀境。
§04 露地住支 → 白話 §4
受持：「我遮止覆處與樹下」。法：為聞法布薩入布薩堂可，入後天雨於雨中不出、雨止乃出；入食堂火堂作義務、以食問訊上座、為教誡入覆處、移床座入內皆可；路上替長者拿資具遇雨可入路中之堂，空手則不可急行往堂，依平常步伐而入後住到雨止——樹下住者同理。三品：上品者不依樹山屋、於露地作衣之屋而住；中品者可依樹山屋但不入內；下品者未全覆之山崖、枝棚、座與布、田守者所棄之小屋皆可。破：為住而入覆處或樹下之剎那（增支部誦者：明知而於彼令明相出時）。利益：斷住處之障；除惛沉睡眠；相稱於「如鹿無著而行、無舍而住」之讚；無著；四方；隨順少欲。頌：於相稱非家之性而不難得、以星為寶幕月為燈的露地而住的比丘，以如鹿之心除惛沉而依樂修，不久嘗遠離之味；有慧者當樂於露地（白話 §4）。〔讀法〕「空手不可急行往堂」一句把「為住而入」與「順路而入」分開：拿著長者的資具，入堂是義務；空手而急行，入堂就是為自己避雨——支之破不在門，在心。「如鹿」是本支形象，與前支之「佛之遺產」、前前支之「戰陣」各不相同。
§05 塚間住支 → 白話 §5
受持：「我遮止非墓地之處」。法：營建村邑時定為墓地者不算，須已焚死屍方名墓地，焚後縱棄置十二年仍是；不造經行棚、不設床座、不備飲用水、不教人法而住；此是重的頭陀支，當告知僧之上座或王之臣以備危難之排除，不放逸而住；經行以半眼看燒場；往墓地離大道由非道而去；白天確定所緣則夜不可怖；非人夜叫喚往來不可打擊；乃至一日不去墓地也不可（增支部誦者：中夜度過、後夜退還可）；非人所愛的胡麻粉、豆飯、魚肉乳油糖等不受用；不入在家之屋。三品：上品者住常焚常屍常哭之處；中品者三者有一即可；下品者及於墓地之相即可。破：不於墓地作住之時（增支部誦者：不往墓地之日）。利益：得死隨念；不放逸住；得不淨之相；除欲貪；常見身之自性；多悚懼；斷無病之憍等；堪忍怖畏；為非人所敬重；隨順少欲。頌二：由死隨念之威力，放逸之過連睡著的塚間住者也觸不到，常見眾屍而心不落欲之勢力；得廣大之悚懼而不生憍、求寂滅而正勤精進——心傾於涅槃者當習近（白話 §5）。〔讀法〕「白天確定所緣」是這一支的修行鑰匙：夜裡的墓地是所緣已取之後的重溫，不是去受驚嚇。利益表直接通向兩個業處：死隨念（第 8 品）與不淨相（第 6 品）——塚間住支是那兩個業處的住處版。本編於此支之名從漢傳固有名「塚間住」，其單出之「墓地」照前品既立，一語二位。
§06 隨處住支 → 白話 §6
受持：「我遮止對座臥處的貪求」。法：「這個分到你了」而分與者以之為足，不使別人起來。三品：上品者不問所得之座臥處遠近、非人長蟲、熱涼；中品者可問不得往看；下品者可往看、不合意可取別的。破：對座臥處的貪求才一生起。利益：行「所得者即當以之為足」之教誡；求同梵行者之利；捨劣勝之分別；斷順逆；閉過望之門；隨順少欲。頌：隨處住者以所得知足、無分別而安樂臥縱在草敷之上；不染於勝妙、得下劣不瞋、對新學同梵行者以利益而悲愍；具慧者當修習諸聖者所行、牟尼之上首所讚的樂於隨處住（白話 §6）。〔讀法〕破的門檻與次第乞食支同式——「貪求才一生起」；差別在「問不問、看不看、換不換」三階。利益表裡「對新學同梵行者以利益而悲愍」一條說出了隨處住的另一面：不挑好位，好位就留給了別人。
給一般讀者
五支一起讀，是一張關於「住」的圖：多遠（阿蘭若）、有無頂（樹下、露地）、什麼地（塚間）、哪裡分到哪裡住（隨處）。阿蘭若那一段的量法不必死記，記住論主的態度就好：二家三部二注全錄，只說「這就是此處之量」；而師病當侍、不為淨支棄師。三個形象——戰陣、佛之遺產、如鹿——各不相同，但五支的利益表都通向業處：無常想、除惛沉、死隨念、不淨相、離怖畏。住處不只是住處，是觀境。
想讀本單元全文：白話 §1–§6 即阿蘭若住支之受持與村・近界・阿蘭若三量・三品破利益四頌，與樹下住・露地住・塚間住・隨處住四支各自之受持・法・三品・破・利益與諸頌的全段逐段全譯。
Five Lines Concerning Dwelling: How Far from a Village (Forest), Whether There Is Cover Overhead (Tree Root and Open Air), What Kind of Ground Lies Underfoot (Charnel Ground), and Dwelling Wherever One Is Assigned (Any Bed)—The Commentator Devotes the Most Space to Forest Dwelling Because “How Far” Is the Hardest Question to Measure
The Big Picture — The Five Lodging-Related Practices
After the five food practices come the five dwelling practices: forest dwelling (§§1–2), tree-root dwelling (§3), open-air dwelling (§4), charnel-ground dwelling (§5), and using any bed (§6). Of the five, the Commentator gives uniquely detailed measurements under the forest-dweller’s practice—the measures of village, village vicinity, and forest; the two accounts of the Vinaya and Suttanta reciters; the characteristics given by the Vinaya, Abhidhamma, and Suttanta methods; the two accounts of the Vinaya Commentaries and the Majjhima Commentary; and the standard of five hundred bows—because “how far from a village counts as forest” is the only matter that must be measured, while the other four require only looking overhead or underfoot. Moreover, the account of “breach” under three practices (tree root, open air, and charnel ground) records the divergent position of the Aṅguttara reciters, which the treatise reproduces without deciding. The recurring elements in the five benefit lists are the perception of impermanence (seeing leaves change at the tree root), mindfulness of death and the sign of foulness (charnel ground), the removal of sloth and torpor (open air), and freedom from fear and attachment to life (forest): one’s lodging leads directly to a meditation subject. 〔Observation〕
§01 The Forest-Dweller’s Practice—Undertaking and the Measures of Village, Village Vicinity, and Forest → Vernacular §1
Undertaking: “I refuse a lodging at the edge of a village.” The essence of the method is to leave behind a lodging at the edge of a village and cause the dawn sign to arise in the forest. Three measures are defined. A village may consist of one house or many, be enclosed or unenclosed, inhabited or uninhabited, and even a caravan site occupied for more than four months counts as one. The vicinity of a village: for an enclosed village with two boundary pillars, as at Anurādhapura, it reaches as far as a person of medium strength can throw a stone while standing at the inner pillar (Vinaya reciters: within the landing place of a stone thrown by young men with arms extended to display their strength; Suttanta reciters: a throw made by the standard for driving off crows). For an unenclosed village, the place where water thrown by a woman at the outermost house falls is the vicinity of that house; from there, one stone’s throw is the village and a second is its vicinity. The forest: the Vinaya method says all except village and village vicinity; the Abhidhamma method says all outside the boundary pillars; the Suttanta method says that a forest lodging is at least five hundred bows away—measured with a strung teacher’s bow from the boundary pillar of an enclosed village, or the first stone’s throw of an unenclosed village, to the lodging’s enclosure. When the lodging itself is unenclosed, the first sleeping place, dining hall, regular meeting place, Bodhi tree, or shrine serves as its boundary (the Vinaya Commentaries); or a vicinity is calculated for the lodging just as for a village, and the measure is taken between the stone’s-throw limits of the two (the Majjhima Commentary). If a nearby village cannot be reached directly because of mountains or rivers, the five hundred bows are measured along the customary route, even if it requires a boat. One who blocks a route to a nearby village in order to fulfill the practice is a thief of the ascetic practice. If a preceptor or teacher is ill and suitable provisions are unavailable in the forest, one should take him to the village edge and care for him, but leave early enough to cause dawn to arise in a place conforming to the practice. If the illness worsens at dawn, attend only to his needs and do not become one concerned solely with the purity of one’s ascetic practice (Vernacular §1). 〔Reading〕This is the chapter’s densest passage of disciplinary learning. Three measures are nested one inside another (house → village → vicinity → forest), alongside two reciter traditions, three textual methods, and two commentary methods. The Commentator’s stance throughout is to record them together: both Vinaya and Suttanta reciters, all three Vinaya, Abhidhamma, and Suttanta methods, and both commentarial accounts are cited; in the end he says only, “This is the measure here.” The final sentence is the most humane: an ill teacher must be served and may not be abandoned to keep one’s practice pure. That is the pejorative force of “one concerned solely with the purity of the ascetic practice.”
§02 The Three Grades, Breach, Benefits, and Four Verses of the Forest-Dweller’s Practice → Vernacular §2
Three grades: the superior practitioner always causes the dawn sign to arise in the forest; the medium may live at the village edge during the four rainy-season months; the mild may do so during the cold season as well. Breach: if one comes from the forest at an appointed time to hear the Dhamma at the village edge, dawn may arise without breach; if dawn arises on the return journey after hearing the Dhamma, there is likewise no breach. But if the speaker has risen and one thinks, “I will sleep a while and then go,” so that dawn arises, or one intentionally causes dawn to arise at the village edge, the practice is breached. Benefits: attending to the perception of forest, one attains concentration not yet attained and preserves concentration already attained; the Teacher is pleased (the Blessed One tells Nāgita, “For that reason I am pleased with that bhikkhu’s dwelling in the forest”); unsuitable forms and the like cannot disturb the mind; one is free from fear; abandons attachment to life; tastes the flavor of the happiness of seclusion; and accords with refuse-rag wearing and the other practices. Four verses: secluded, unmixed, and delighting in remote lodging, one gladdens the Protector through forest dwelling; the happiness of dwelling alone in the forest is not tasted even by deities together with Sakka; wearing refuse-rag as armor, entering the forest battlefield, and taking the other ascetic practices as weapons, one soon defeats Māra and his army; therefore the wise should delight in forest dwelling (Vernacular §2). 〔Reading〕The example of breach is distinctive: coming to hear the Dhamma and having dawn arise on the journey back do not breach the practice, for an ascetic practice does not conflict with hearing the Dhamma. Breach lies in the thought “I will sleep a while.” The third verse combines two of the chapter’s images into one battle picture: refuse-rag is armor, the forest a battlefield, and the remaining practices weapons. The thirteen form one set, not thirteen unrelated articles.
§03 The Tree-Root-Dweller’s Practice → Vernacular §3
Undertaking: “I refuse a covered place.” Method: avoid a tree between boundaries, a shrine tree, a resinous tree, a fruit tree, a bat-inhabited tree, a hollow tree, and a tree in the center of the lodging; choose one at the edge. Three grades: the superior practitioner does not select a favorite tree and have it prepared, but moves leaves aside with his foot and dwells there; the medium may have someone already at the place prepare it; the mild may have a monastery attendant or novice sweep, level, spread sand, make a wall, and install a gate. At the height of day, one does not sit under the tree but in another covered place. Breach: the moment one dwells in a covered place (Aṅguttara reciters: when one knowingly causes dawn to arise under cover). Benefits: accord with the dependence “going forth in dependence on a tree-root lodging”; the requisite praised by the Blessed One; arousing the perception of impermanence through constantly seeing leaves change; freedom from stinginess about lodging and delight in work; dwelling with deities; and conformity to fewness of wishes. The verses say that the tree root is praised by the Buddha and called a “dependence,” and no secluded dwelling equals it; the restrained person dwells beneath the secluded tree that removes stinginess and is guarded by deities; seeing red, green, yellow, and fallen leaves, he removes the perception of permanence; the discerning should not despise that heritage of the Buddha, the dwelling of one who delights in cultivation—the secluded tree root (Vernacular §3). 〔Reading〕Each of the seven trees to be avoided suggests its own reason (a boundary tree invites dispute, a shrine tree reverence, a resinous tree staining, a fruit tree visitors, a bat tree disturbance, a hollow tree danger, and a central tree commotion), though the treatise does not explain them. “Seeing leaves change and arousing the perception of impermanence” is one of the chapter’s rare explicit statements about a meditation subject: the lodging itself becomes an object of contemplation.
§04 The Open-Air-Dweller’s Practice → Vernacular §4
Undertaking: “I refuse a covered place and the root of a tree.” Method: one may enter the observance hall to hear the Dhamma or for the observance; if rain begins after entering, do not leave while it rains but leave once it stops. One may enter a dining hall or fire hall to perform duties, greet elders with food, go under cover to give or receive instruction, and move beds and seats inside. When carrying a senior person’s requisite on the road, one may enter a roadside hall in rain; empty-handed, one may not hurry toward the hall, but if one enters at a normal pace, one may remain until the rain stops. The same applies to a tree-root dweller. Three grades: the superior practitioner does not rely on tree, mountain, or house and makes only a robe-tent in the open air; the medium may rely on tree, mountain, or house but not enter; the mild may use a not-fully-covered rock overhang, branch shelter, seat and cloth, or a little hut abandoned by a field watcher. Breach: the moment one enters a covered place or tree root to dwell (Aṅguttara reciters: when one knowingly causes dawn to arise there). Benefits: cutting off the impediment of lodging; removing sloth and torpor; accord with the praise “like deer, unattached in their wandering and homeless in their dwelling”; nonattachment; belonging to the four quarters; and conformity to fewness of wishes. The verses describe a bhikkhu dwelling in the readily available open air consonant with homelessness, stars as jeweled canopy and moon as lamp; with a deer’s mind, he removes sloth and torpor, applies himself to delight in cultivation, and soon tastes seclusion; the wise should delight in the open air (Vernacular §4). 〔Reading〕“Empty-handed one may not hurry toward the hall” separates entering for the purpose of dwelling from entering incidentally. Carrying a senior person’s requisite makes entry a duty; hurrying empty-handed makes it shelter from rain for oneself. The breach is not in the doorway but in the mind. “Like a deer” is this practice’s image, distinct from the preceding practice’s “heritage of the Buddha” and the forest practice’s “battlefield.”
§05 The Charnel-Ground-Dweller’s Practice → Vernacular §5
Undertaking: “I refuse a place that is not a charnel ground.” Method: a place designated a charnel ground when a settlement was built does not count; a corpse must have been burned there, after which it remains a charnel ground even if abandoned for twelve years. Do not build a walking shelter, set up bed or seat, provide drinking and washing water, or teach people the Dhamma while living there. This is a weighty ascetic practice, so inform the Saṅgha’s senior elder or a royal official in advance so dangers can be removed, and dwell heedfully; while walking, keep half an eye on the cremation place. Leave the main road and take an out-of-the-way path to the charnel ground. Identify the object by day so that the night is not frightening. Do not strike nonhuman beings even if they cry out and roam at night. Do not omit going for even one day (Aṅguttara reciters: one may spend the middle watch there and return during the last watch). Do not consume sesame flour, bean rice, fish, meat, milk, oil, sugar, and other hard and soft foods favored by nonhuman beings; do not enter a householder’s home. Three grades: the superior practitioner lives where burning, corpses, and weeping are constant; one of the three suffices for the medium; the characteristic of a charnel ground suffices for the mild. Breach: not making one’s dwelling in a charnel ground (Aṅguttara reciters: a day on which one does not go there). Benefits: mindfulness of death; heedful dwelling; the sign of foulness; removal of sensual lust; constantly seeing the nature of the body; abundant urgency; abandonment of intoxication with health and the like; endurance of fear and dread; respect from nonhuman beings; and conformity to fewness of wishes. The two verses say that through the power of mindfulness of death, heedlessness cannot touch even a sleeping charnel-ground dweller, while constant sight of corpses keeps the mind from falling under sensuality; abundant urgency removes intoxication, and one seeking peace strives rightly—one whose heart inclines to nibbāna should cultivate it (Vernacular §5). 〔Reading〕“Identify the object by day” is the key to this practice: the charnel ground at night is a revisiting after the object has already been acquired, not an excursion to be frightened. The benefits lead directly to two meditation subjects: mindfulness of death (Chapter 8) and the sign of foulness (Chapter 6). The charnel-ground-dweller’s practice is the lodging counterpart of those two subjects. For the practice’s name this edition follows the established Chinese Buddhist expression “dwelling among burial mounds”; a separate occurrence of “charnel ground” follows the reading already established in the preceding chapter—one expression in two positions.
§06 The Any-Bed-User’s Practice → Vernacular §6
Undertaking: “I refuse greed for lodging.” Method: be content with the lodging assigned by “This one falls to you,” and do not make another person rise. Three grades: the superior practitioner does not ask whether the lodging is far or near, troubled by nonhuman beings or long creatures, hot or cold; the medium may ask but not inspect; the mild may inspect and, if displeased, take another. Breach: the very arising of greed for lodging. Benefits: practicing the instruction “one should be content with what is received”; seeking the welfare of companions in the spiritual life; abandoning discrimination between inferior and superior; cutting off conformity and opposition; closing the door to excessive desire; and conformity to fewness of wishes. The verses say that the any-bed user is content with what is received and sleeps at ease without discrimination even on a grass spread; he is not attached to what is excellent or angry at what is inferior, and compassionately serves the welfare of companions new to the training; one with wisdom should cultivate delight in any bed, practiced by the noble ones and praised by the foremost of sages (Vernacular §6). 〔Reading〕The threshold of breach has the same form as under the house-to-house-seeker’s practice: it occurs “as soon as greed arises.” The grades differ in three steps—whether one asks, inspects, and changes. “Compassionately serving the welfare of companions new to the training” reveals the other side of using any bed: when one does not choose the best place, the best place is left for someone else.
For the General Reader
Read together, the five practices make a map of “dwelling”: how far away (forest), whether there is a roof (tree root and open air), what kind of ground it is (charnel ground), and dwelling wherever one is assigned (any bed). There is no need to memorize the forest measurements; remember the Commentator’s stance: two reciter traditions, three textual methods, and two commentarial accounts are all recorded, and he says only, “This is the measure here.” Remember too that an ill teacher must be served and not abandoned merely to keep one’s practice pure. Three images—the battlefield, the heritage of the Buddha, and the deer—differ from one another, yet all five benefit lists lead to meditation subjects: the perception of impermanence, removal of sloth and torpor, mindfulness of death, the sign of foulness, and freedom from fear. A lodging is not merely a lodging; it becomes an object of contemplation.
To read this unit in full: Vernacular §§1–6 give a complete paragraph-by-paragraph rendering of the undertaking and three measures of village, vicinity, and forest; the three grades, breach, benefits, and four verses of the forest-dweller’s practice; and the respective undertaking, method, three grades, breach, benefits, and verses of the tree-root-dweller’s, open-air-dweller’s, charnel-ground-dweller’s, and any-bed-user’s practices.
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 5 個，皆為本篇之科題：### 8. Āraññikaṅgakathā・### 9. Rukkhamūlikaṅgakathā・### 10. Abbhokāsikaṅgakathā・### 11. Sosānikaṅgakathā・### 12. Yathāsanthatikaṅgakathā。科題與本篇之全幅同度——一科一支，五科即五支。
段號域 譯底欄之段號自〔CSCD §31〕至〔CSCD §35〕，實落段號 5 個，號序連續無缺；一科一號逐一相配。本篇於譯底欄之幅為 13,440 位元組（五支各 4,660／2,143／2,398／2,643／1,596）——阿蘭若住支獨重，其幅過於次者之二倍，其由在其定義段（見下）。
五分之框，五支同式 本欄逐一反查譯底欄：samādinnaṃ hoti（受持之收）5 見・Pabhedato pana ayampi tividho hoti.（差別之標）5 見・panānisaṃso（利益之標）5 見・收句 Ayaṃ⋯vaṇṇanā 5 見——四式於五支皆全。唯「破」之標語不齊：Ayamettha bhedo. 3 見（樹下住・露地住・塚間住），而阿蘭若住支與隨處住支作 dhutaṅgaṃ bhijjatīti ayamettha bhedo.（小寫之 ayamettha，連於前句，2 見）——合五。誌其字面之不齊而不代齊。
阿蘭若住支之定義段——本篇之最重之科判 〔CSCD §31〕於受持與法之間插一長段，逐層定其界，本欄逐一反查：①Gāmo nāma（村之定義，含商隊之四月以上住者）；②Gāmūpacāro nāma（村之近界，以界柱為心之擲石所及，並出二家之異說——vinayadharā〔持律者〕以擲石之落處為界，Suttantikā pana⋯vadanti〔持經者〕以驅烏之擲為準）；③無圍之村則以婦人潑水之落處為家之近界，更以二擲石為村與其近界；④Araññaṃ pana（阿蘭若之定義，引三部之異說——律之部、阿毘達磨之部、本論所取之經之部「最少五百弓」）；⑤量法（以張弦之阿闍梨之弓自界柱或第一擲石量至寺之圍），並出二義注之異說（vinayaṭṭhakathāsu vuttaṃ 與 Majjhimaṭṭhakathāyaṃ pana⋯vuttaṃ），論以 Idamettha pamāṇaṃ.（此中之量如此）自結；⑥山河所隔而不得直行者，依其常道而量；⑦塞道以成其支者為「頭陀支之賊」；⑧師病則得入村邊，Na dhutaṅgasuddhikena bhavitabbanti（不當唯淨其頭陀支）。此八層之全在一段之內，本篇他四支無一有此密度——誌其實不代裁。
前後接點 前承食之五支之單元：本篇首句 Āraññikaṅgampi ''gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti.——同式之續。後接常坐支之單元：次單元首句作 Nesajjikaṅgampi⋯''seyyaṃ paṭikkhipāmi, nesajjikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti.——同式之續。
movement 品夾《總覽》繫本單元於 §D〈住之五支——阿蘭若住乃至隨處住〉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）・āraññikaṅga（阿蘭若住支）・rukkhamūlikaṅga（樹下住支）・abbhokāsikaṅga（露地住支）・sosānikaṅga（塚間住支）・yathāsanthatikaṅga（隨處住支）・ukkaṭṭha・majjhima・muduka（上・中・下）・indakhīla（界柱）・senāsana（座臥處）・vihāra（住處）・susāna（墓地）・ācariya・upajjhāya（阿闍梨・親教師）・aṭṭhakathā（義注）・palibodha（障）・thina・middha（惛沉・睡眠）・maraṇassati（死隨念）・asubhanimitta（不淨相）・saṃvega（悚懼）・aniccasaññā（無常想）・samādhi（定）・mañcapīṭha（床座）・macchera（慳吝）・nikanti（欣求）・bhikkhu（比丘）・thera（長老）・devatā（天）・māra（魔）・paṇḍita（智者）。以下唯列本篇新出者。
阿蘭若住支之界之諸名〔CSCD §31〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| gāmantasenāsana | 村邊之座臥處 | 本支之所遮；論自釋 saddhiṃ upacārena gāmoyeva gāmantasenāsanaṃ | 〔CSCD §31〕 |
| ekakuṭika・anekakuṭika | 一屋者・多屋者 | 村之定義之第一對 | 〔CSCD §31〕 |
| parikkhitta・aparikkhitta | 有圍者・無圍者 | 第二對；下文之量法逐一依此二分 | 〔CSCD §31〕 |
| sattha | 商隊 | 村之定義之末——住四月以上之商隊亦為村 | 〔CSCD §31〕 |
| gāmūpacāra・gharūpacāra | 村之近界・家之近界 | 二界之名 | 〔CSCD §31〕 |
| Anurādhapura | 阿㝹羅陀城 | 二界柱之例之城名；本欄之讀（音譯） | 〔CSCD §31〕 |
| leḍḍupāta | 擲石之所及 | 界之量之單位 | 〔CSCD §31〕 |
| thāmamajjhima | 中力之人 | 擲石者之準 | 〔CSCD §31〕 |
| vinayadharā | 持律者〔眾〕 | 異說之第一家——以所擲之石之落處之內為界 | 〔CSCD §31〕 |
| Suttantikā | 持經者〔眾〕 | 異說之第二家——以驅烏之擲為準 | 〔CSCD §31〕 |
| kākanivāraṇaniyama | 驅烏之準 | 經師之量法 | 〔CSCD §31〕 |
| vinayapariyāya・abhidhammapariyāya・suttantikapariyāya | 律之部・阿毘達磨之部・經之部 | 阿蘭若三定義之所出；論於三者取其第三 | 〔CSCD §31〕 |
| pañcadhanusatika | 五百弓〔量〕 | 經之部之定義——阿蘭若之座臥處最少五百弓 | 〔CSCD §31〕 |
| ācariyadhanu | 阿闍梨之弓 | 量之器，論明其為「已張弦者」（āropitena） | 〔CSCD §31〕 |
| vihāraparikkhepa | 寺之圍 | 量之終點 | 〔CSCD §31〕 |
| dhuvasannipātaṭṭhāna | 常集之處 | 無圍之寺之量之起點之一 | 〔CSCD §31〕 |
| vinayaṭṭhakathā・Majjhimaṭṭhakathā | 律之義注・中部之義注 | 二義注之異說——量之起點之二說 | 〔CSCD §31〕 |
| pamāṇa | 量 | 論自結之語——Idamettha pamāṇaṃ. | 〔CSCD §31〕 |
| pakatimagga | 常道 | 山河所隔者依其常道而量，雖須舟渡亦然 | 〔CSCD §31〕 |
| dhutaṅgacora | 頭陀支之賊 | 塞道以成其支者之判語；本品二見（另一見在三衣支） | 〔CSCD §31〕 |
| dhutaṅgasuddhika | 唯淨頭陀支者 | 論之遮——師病則不當唯淨其支 | 〔CSCD §31〕 |
| aruṇa | 明相 | 本支之判之樞——於阿蘭若令明相起 | 〔CSCD §31〕 |
| araññasaññā | 阿蘭若之想 | 利益之首——作意此想則能得未得之定、護已得之定 | 〔CSCD §31〕 |
| pantasenāsana | 邊遠之座臥處 | 利益之第三之所住 | 〔CSCD §31〕 |
| vigatasantāsa | 離怖者 | 利益之第四 | 〔CSCD §31〕 |
| ⚠︎ jīvitanikanti | 對命之愛著 | 利益之第五所捨者；依先例勝從既立之讀（隨念業處之品之利益段之目，既立），本欄原提「命之欣求」（依 nikanti＝欣求之明立）——⚠︎ 二讀相左，誌之以俟來哲 | 〔CSCD §31〕 |
| pavivekasukharasa | 遠離之樂之味 | 利益之第六 | 〔CSCD §31〕 |
| saindaka | 與帝釋俱者 | 二頌之語——「與帝釋俱之諸天亦不得其味」 | 〔CSCD §31〕 |
| avasesadhutāyudha | 餘頭陀之器仗 | 三頌之語；與 kavaca（鎧，指糞掃衣）並立 | 〔CSCD §31〕 |
| savāhinī | 與其軍俱者 | 四頌之語——能勝魔與其軍 | 〔CSCD §31〕 |
樹下住支〔CSCD §32〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| channa | 覆處 | 本支之所遮 | 〔CSCD §32〕 |
| sīmantarikarukkha | 界間之樹 | 所當避之七樹之第一 | 〔CSCD §32〕 |
| cetiyarukkha | 塔之樹 | 第二 | 〔CSCD §32〕 |
| niyyāsarukkha | 出脂之樹 | 第三 | 〔CSCD §32〕 |
| phalarukkha | 果樹 | 第四 | 〔CSCD §32〕 |
| vaggulirukkha | 蝙蝠之樹 | 第五 | 〔CSCD §32〕 |
| susirarukkha | 空洞之樹 | 第六 | 〔CSCD §32〕 |
| paṇṇasaṭa | 落葉 | 上品之限——唯以足撥之而住，不得令人整治 | 〔CSCD §32〕 |
| ārāmikasamaṇuddesa | 園民與沙彌 | 下品所得使者 | 〔CSCD §32〕 |
| pākāraparikkhepa | 牆之圍 | 下品所得作者；pākāra＝牆從神變之品之讀，本欄原提「垣」誌之 | 〔CSCD §32〕 |
| mahadivasa | 日盛之時 | 論之限——是時不坐其樹下而坐他覆處；本欄之讀 | 〔CSCD §32〕 |
| aṅguttarabhāṇakā | 增支部誦者〔眾〕 | 異說之家，本篇 4 見（三為破之異說，一為塚間住之法之異說） | 〔CSCD §32〕・〔CSCD §33〕・〔CSCD §34〕 |
| tarupaṇṇavikāradassana | 見樹葉之變 | 利益之第三之因——由是而起無常想 | 〔CSCD §32〕 |
| kammārāmatā | 樂於事業 | 利益之第四所無者（與座臥處之慳並舉） | 〔CSCD §32〕 |
| devatāhi sahavāsitā | 與諸天共住 | 利益之第五 | 〔CSCD §32〕 |
| buddhadāyajja | 佛之遺產 | 末頌之語——樹下為佛之遺產 | 〔CSCD §32〕 |
| bhāvanābhiratālaya | 樂修習者之住處 | 末頌之語 | 〔CSCD §32〕 |
露地住支〔CSCD §33〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| uposathāgāra | 布薩堂 | 所許入之處之一（為聞法與布薩之故） | 〔CSCD §33〕 |
| bhojanasālā・aggisālā | 食堂・火堂 | 所許入之處之二三 | 〔CSCD §33〕 |
| vassūparama | 雨之止 | 入而遇雨者當俟雨止而出 | 〔CSCD §33〕 |
| cīvarakuṭi | 衣之屋 | 上品之所許——唯於露地作衣屋而住 | 〔CSCD §33〕 |
| acchannamariyāda | 未全覆之限 | 下品所許之第一 | 〔CSCD §33〕 |
| ⚠︎ pabbhāra | 山崖 | 下品所許之第二；⚠︎ 一形二位——既立之 pabbhāra＝趣向（業處之品之複合位），本篇之位為地形，依位各讀，誌之以俟來哲 | 〔CSCD §33〕 |
| sākhāmaṇḍapa | 枝之棚 | 第三 | 〔CSCD §33〕 |
| pīṭhapaṭa | 座與布 | 第四；本欄之讀（論不釋其形） | 〔CSCD §33〕 |
| khettarakkhaka | 田之守者 | 第五之棄屋之主 | 〔CSCD §33〕 |
| āvāsapalibodhupaccheda | 住處之障之斷 | 利益之首；「障」從既立之 palibodha | 〔CSCD §33〕 |
| nissaṅgatā | 無著性 | 利益之第四 | 〔CSCD §33〕 |
| cātuddisatā | 四方性 | 第五 | 〔CSCD §33〕 |
| anagāriyabhāva | 非家之性 | 末頌之語——露地與出家之非家性相稱 | 〔CSCD §33〕 |
| tārāmaṇivitāna | 星寶之幕 | 末頌之喻之一 | 〔CSCD §33〕 |
| candadīpappabhāsita | 月燈所照 | 末頌之喻之二 | 〔CSCD §33〕 |
| migabhūta | 如鹿者 | 末頌之心之喻，與所引經句之 migā viya 相應 | 〔CSCD §33〕 |
塚間住支〔CSCD §34〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ajjhāpita | 已焚 | 墓地之判準——未焚屍者不名墓地，焚後雖棄十二年仍是 | 〔CSCD §34〕 |
| caṅkamamaṇḍapa | 經行之棚 | 論所遮之營作之一 | 〔CSCD §34〕 |
| pānīyaparibhojanīya | 飲水與用水 | 論所遮之營作之二 | 〔CSCD §34〕 |
| ⚠︎ garuka | 重〔支〕 | 論之判——Garukaṃ hi idaṃ dhutaṅgaṃ（此頭陀支重），本篇獨有之判語；⚠︎ 一形二位——既立之 garuka＝尊重（業處之品之位），依位各讀，誌之以俟來哲 | 〔CSCD §34〕 |
| saṅghatthera・rājayuttaka | 僧之上座・王之臣 | 當先告知之二人 | 〔CSCD §34〕 |
| āḷāhana | 燒場 | 經行時當以半眼觀者 | 〔CSCD §34〕 |
| addhakkhika | 半眼 | 觀燒場之法 | 〔CSCD §34〕 |
| mahāpatha・uppathamagga | 大道・非道之路 | 往墓地當避大道而行非道 | 〔CSCD §34〕 |
| amanussa | 非人 | 夜中呼號往來者，不得擊之 | 〔CSCD §34〕 |
| majjhimayāma・pacchimayāma | 中夜・後夜 | 增支部誦者之異說所繫之時 | 〔CSCD §34〕 |
| dhuvaḍāha・dhuvakuṇapa・dhuvarodana | 常焚・常屍・常哭 | 上品所當住之三相；中品有其一即可 | 〔CSCD §34〕 |
| appamādavihāritā | 不放逸住性 | 利益之第二 | 〔CSCD §34〕 |
| kāmarāgavinodana | 欲貪之除 | 第四 | 〔CSCD §34〕 |
| kāyasabhāvadassana | 見身之自性 | 第五 | 〔CSCD §34〕 |
| ārogyamadādippahāna | 無病之憍等之斷 | 第七 | 〔CSCD §34〕 |
| bhayabheravasahanatā | 堪忍怖畏性 | 第八 | 〔CSCD §34〕 |
| garubhāvanīyatā | 為所敬重性 | 第九——為非人所敬重 | 〔CSCD §34〕 |
| maraṇānusatippabhāva | 死隨念之威力 | 末頌之語；「死隨念」從既立之 maraṇassati，而本處之形作 maraṇānusatippabhāvā（其形作 -ānusati- 而非 -assati-），本欄同讀而誌其形之異 | 〔CSCD §34〕 |
| nibbutimesamāna | 求寂滅者 | 末頌之語 | 〔CSCD §34〕 |
| nibbānaninnahadaya | 心傾於涅槃者 | 末頌之語 | 〔CSCD §34〕 |
隨處住支〔CSCD §35〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| senāsanaloluppa | 座臥處之貪求 | 本支之所遮 | 〔CSCD §35〕 |
| gāhita | 所分與 | 本支之樞——「此歸於汝」而分與者，即當以之為足 | 〔CSCD §35〕 |
| dīghajātika | 長蟲 | 上品所不得問之事之一（與非人並舉） | 〔CSCD §35〕 |
| vuttovādakaraṇa | 行所說之教誡 | 利益之首，繫於所引之句 | 〔CSCD §35〕 |
| sabrahmacārīnaṃ hitesitā | 求同梵行者之利 | 第二 | 〔CSCD §35〕 |
| hīnapaṇītavikappa | 劣勝之分別 | 第三所捨者；「劣」「勝」二讀依既立之 hīna＝下與 paṇīta＝勝妙之族而立，本欄讀其複合位 | 〔CSCD §35〕 |
| anurodhavirodha | 順與逆 | 第四所斷者 | 〔CSCD §35〕 |
| atricchatāya dvārapidahana | 閉過望之門 | 第五 | 〔CSCD §35〕 |
| nibbikappa | 無分別 | 末頌之語；依先例勝從既列之讀（不淨業處之品之詞條），本欄原提「無分別者」，誌之 | 〔CSCD §35〕 |
| tiṇasanthara | 草之敷 | 末頌之語——雖於草敷亦安樂而臥 | 〔CSCD §35〕 |
| ariyasatāciṇṇa | 諸聖者所行 | 末頌之語 | 〔CSCD §35〕 |
| munipuṅgava | 牟尼之上首 | 末頌之世尊之稱；本欄之讀 | 〔CSCD §35〕 |
| yathāsanthatarāmatā | 樂於隨處住 | 末頌之所勸 | 〔CSCD §35〕 |
須併觀之三處 ①本篇為本品異說最密之篇——vinayadharā／Suttantikā 一對、三部之阿蘭若定義（律・阿毘達磨・經）、vinayaṭṭhakathā／Majjhimaṭṭhakathā 一對、aṅguttarabhāṇakā 4 見，合 四族之異說。論於前二族自取其一而於後二族並存不判（本欄逐處反查），本目誌其實而不代判。②maraṇassati（既立「死隨念」）於本篇末頌作 maraṇānusatippabhāvā 之形——一義二形，本欄同讀而誌其實。③hīnapaṇīta- 之複合位：既立之 hīna・majjhima・paṇīta＝下・中・上為三法之列，而本篇之 hīnapaṇītavikappa 為二法之對，本欄讀「劣勝之分別」而不改既立之三法之讀，誌之以俟來哲。
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・傳云之標 kira 俱零命中。方括注唯二式（[§NN] 段號 5 個與版頁記 14 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
有名之異說四族之非異讀之用〔本欄實測〕 本篇之異說皆繫其家之名，非無名之 keci 之族，故不入異讀之數：①vinayadharā（1 見）與 Suttantikā pana⋯vadanti（1 見）——擲石之量之二說；②三部之定義（vinayapariyāye tāva⋯vuttaṃ・Abhidhammapariyāye⋯vuttaṃ・Imasmiṃ pana suttantikapariyāye）——論自取其第三；③vinayaṭṭhakathāsu vuttaṃ 與 Majjhimaṭṭhakathāyaṃ pana⋯vuttaṃ（各 1 見）——量之起點之二說，論以 Idamettha pamāṇaṃ. 收而不明其所取者為何家；④aṅguttarabhāṇakā（4 見）——樹下住支之破、露地住支之破、塚間住支之法（中夜之限）與其破。本欄逐處反查而誌其位，不代判其是非、不代補其所取。
引號之數〔本欄自捕〕 全篇 '' 實測 26 處，成 13 對：五支之受持語各一對（5）・經引四對（''ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña''・''nikkhamitvā bahi indakhīlā, sabbametaṃ⋯arañña''・''āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima''・''tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā''）・''migā viya asaṅgacārino, aniketā viharanti bhikkhavo'' 一對・''yaṃ laddhaṃ tena tuṭṭhabba'' 一對・''idaṃ susāna'' 一對・''idaṃ tuyhaṃ pāpuṇātī'' 一對。逐引皆有其收，無不對稱者。
本欄自出之字面之記（三處） ①「破」之標語二形（見目一）——Ayamettha bhedo. 3 見與 dhutaṅgaṃ bhijjatīti ayamettha bhedo. 2 見。②五支之收句皆不縮排（本欄實測 5 見皆頂格），而前二單元之收句有縮排者（02-02 二見・02-03 三見）——同一式之收句於本品之三單元三面，誌之。③〔CSCD §32〕之二引皆不繫引號（rukkhamūlasenāsanaṃ nissāya pabbajjāti・appāni ceva sulabhāni ca tāni ca anavajjānīti）而其書皆繫圓括注——引號之有無與圓括注之有無不相繫，誌之不代齊。
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 §31〕 | ''ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña''nti | 除村與村之近界，其餘皆阿蘭若——律之部之定義 | (pārā. 92) |
| 〔CSCD §31〕 | ''nikkhamitvā bahi indakhīlā, sabbametaṃ⋯arañña''nti | 出界柱之外皆阿蘭若——阿毘達磨之部之定義 | (vibha. 529) |
| 〔CSCD §31〕 | ''āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima''nti idaṃ lakkhaṇaṃ | 阿蘭若之座臥處最少五百弓——經之部之定義，論所取者 | 無（Imasmiṃ pana suttantikapariyāye 而不繫其書） |
| 〔CSCD §31〕 | Yathāha – ''tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā''ti | 世尊以彼比丘之林住而歡喜——阿蘭若住支之利益之證 | (a. ni. 6.42; 8.86) |
| 〔CSCD §32〕 | rukkhamūlasenāsanaṃ nissāya pabbajjāti | 依樹下之座臥處而出家——律之四依之第三 | (mahāva. 128) |
| 〔CSCD §32〕 | appāni ceva sulabhāni ca tāni ca anavajjānīti | 少・易得・無罪——世尊所讚之資具 | (a. ni. 4.27; itivu. 101) |
| 〔CSCD §33〕 | ''migā viya asaṅgacārino, aniketā viharanti bhikkhavo''ti | 諸比丘如鹿無著而行、無舍而住 | (saṃ. ni. 1.224) |
| 〔CSCD §35〕 | ''yaṃ laddhaṃ tena tuṭṭhabba''nti | 所得者即當以之為足 | (jā. 1.1.136; pāci. 793) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 7 處，其書七（pārā.・vibha.・a. ni. 6.42; 8.86・mahāva.・a. ni. 4.27; itivu. 101・saṃ. ni.・jā.＋pāci.）——本品六單元中出處之書最富者。引式之標唯 Yathāha 1 見（〔CSCD §31〕）；Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。餘六引皆以 vacanato（由此語故）・vuttaṃ（所說）或逕嵌於利益之列而不別立領語。
律・阿毘達磨・經三部並引之一處 〔CSCD §31〕之阿蘭若定義：三部之說並列而論自取其第三（Imasmiṃ pana suttantikapariyāye⋯idaṃ lakkhaṇaṃ）。三部並引而自取其一，此式於本品六單元中唯此一見。本目誌其實而不代評其取捨之由。
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・譬喻之薄而其頌之密 viya（詞界）全篇實測 2 見、yathā 之比況領語（詞界）2 見（一為擲石之量之說明、一為破句之「如所限之時」，二者皆非譬喻而為準之語）、sadisa 諸形・upamā／-ūpama・連聲之比況形 俱零命中。散文之喻零——本篇之喻盡在其頌。四處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §31〕 | Paṃsukūlañca esova, kavacaṃ viya dhārayaṃ; | 如著鎧而持糞掃衣——與糞掃衣支之頌之剎帝利之喻相貫（本品之內同喻二見） |
| 〔CSCD §31〕 | Araññasaṅgāmagato, avasesadhutāyudho. | 入阿蘭若之戰場而以餘頭陀為器仗——同頌之續，喻之三物（鎧・戰場・器仗）連配 |
| 〔CSCD §33〕 | ''migā viya asaṅgacārino, aniketā viharanti bhikkhavo''ti | 如鹿無著而行——所引之經句自帶其喻，論以之證露地住支之相稱 |
| 〔CSCD §33〕 | Tārāmaṇivitānamhi, candadīpappabhāsite. | 星為寶幕、月為明燈——露地之頌之二喻，論不用 viya 而以複合語成其喻 |
乙・修辭之可核觀察 ①五分之標語：samādinnaṃ hoti 5・Pabhedato pana ayampi tividho hoti. 5・panānisaṃso 5・收句 5，唯「破」之標二形（3＋2）。②vaṭṭati（可）之判語全篇 9 見，vaṭṭanti 零見。③Tattha 之提示語 6 見（五為三品之領起，一在〔CSCD §31〕之村邊之釋）。④Sace（若）8 見、sace 3 見，合 11——本品六單元中條件之判最密者（次者為食之五支之單元 4 見），其密處在〔CSCD §31〕與〔CSCD §33〕。⑤…pe… 省略式 零命中。⑥偈頌 36 行（阿蘭若住支 8、樹下住支 8、露地住支 6、塚間住支 8、隨處住支 6，皆縮排四空格；塚間住支之頌其行為長律而每行皆長於他頌，誌其實）。⑦本篇無事例（人事之記）——nāgita（那祇多）一名唯在所引之經句之內，非論主所述之事。
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 §31〕 Āraññikaṅgampi | 食之五支之單元 | 首句同式之續 |
〔CSCD §31〕 bhabbo aladdhaṃ vā⋯samādhiṃ paṭiladdhuṃ laddhaṃ vā rakkhituṃ | 地遍之單元 | 定之得與護在彼篇；本篇以阿蘭若住支為其助 |
〔CSCD §31〕 dhutaṅgacoro hoti | 衣之二支之單元 | 同一判語在彼篇之三衣支復出——本品之內二見 |
〔CSCD §31〕 jīvitanikantiṃ jahati | 行道智見清淨之品 | nikanti＝「欣求」之定讀在彼品之觀隨染之列既立；本篇之複合詞 jīvita-nikanti 別有既立之讀，作「對命之愛著」（同本欄 jīvitanikanti 之目） |
〔CSCD §32〕 abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā | 見清淨以下之觀之諸品 | 無常想之修在彼諸品；本篇唯以樹下住支為其緣 |
〔CSCD §33〕 thinamiddhapanūdanaṃ | 地遍之單元 | 五蓋之列與其除在彼篇；本篇唯舉其一 |
〔CSCD §34〕 maraṇassatipaṭilābho, appamādavihāritā, asubhanimittādhigamo | 隨念業處之品・不淨業處之品 | 死隨念在前者、不淨相在後者；本篇以塚間住支為二業處之緣 |
〔CSCD §34〕 saṃvegabahulatā | 業處之品 | 「悚懼」之定讀在彼品既立 |
〔CSCD §36〕 Nesajjikaṅgampi | 常坐支之單元 | 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 five ### lines, all section titles in this unit: ### 8. Āraññikaṅgakathā, ### 9. Rukkhamūlikaṅgakathā, ### 10. Abbhokāsikaṅgakathā, ### 11. Sosānikaṅgakathā, and ### 12. Yathāsanthatikaṅgakathā. The section titles and the unit’s full extent are coextensive: one section is one practice, and the five sections are the five practices.
Paragraph-number domain The base-text column runs from 〔CSCD §31〕 through 〔CSCD §35〕. Five paragraph numbers are actually present, and the sequence is continuous without a gap; one section corresponds to one number. This unit occupies 13,440 bytes in the base-text column (4,660／2,143／2,398／2,643／1,596 for the five practices respectively). The forest-dweller’s practice alone is heavy: it is more than twice the extent of the next longest, because of its definitional passage (below).
One fivefold frame in the same form under all five practices This column checked the base-text column point by point: samādinnaṃ hoti (closing the undertaking) occurs 5 times; Pabhedato pana ayampi tividho hoti. (labeling distinction) 5 times; panānisaṃso (labeling benefit) 5 times; and the closing Ayaṃ … vaṇṇanā 5 times. All four formulas are complete under all five practices. Only the formula for “breach” differs: Ayamettha bhedo. occurs 3 times (tree root, open air, and charnel ground), while the forest-dweller’s and any-bed-user’s practices have dhutaṅgaṃ bhijjatīti ayamettha bhedo. (lowercase ayamettha, joined to the preceding sentence, 2 times). The literal unevenness is recorded and not regularized.
The definitional passage under the forest-dweller’s practice—the unit’s weightiest structural part Between undertaking and method, 〔CSCD §31〕 inserts a long passage that defines boundaries layer by layer. This column checked each one: (1) Gāmo nāma (definition of village, including a caravan encamped more than four months); (2) Gāmūpacāro nāma (village vicinity, a stone’s throw centered on a boundary pillar), including two divergent named accounts—the vinayadharā (Vinaya reciters) take the landing place of a thrown stone as the limit, while Suttantikā pana … vadanti (Suttanta reciters) use a throw for driving off crows; (3) for an unenclosed village, the fall of water thrown by a woman marks the vicinity of the house, with two further stone’s throws marking village and village vicinity; (4) Araññaṃ pana (definition of forest), citing three methods—Vinaya, Abhidhamma, and the Suttanta method adopted by this treatise, “at least five hundred bows”; (5) the measuring procedure (using a strung teacher’s bow from the boundary pillar or first stone’s throw to the monastery enclosure), with two divergent commentarial accounts (vinayaṭṭhakathāsu vuttaṃ and Majjhimaṭṭhakathāyaṃ pana … vuttaṃ), closed by the treatise with Idamettha pamāṇaṃ. (“This is the measure here”); (6) where mountain or river prevents direct travel, measurement along the customary route; (7) one who blocks a route to fulfill the practice is a “thief of the ascetic practice”; and (8) illness of a teacher permits entry to the village edge, for Na dhutaṅgasuddhikena bhavitabbanti (“one should not be concerned solely with the purity of one’s ascetic practice”). All eight layers occur within this one passage; none of the other four practices approaches this density. The fact is recorded without decision.
Connections before and after This unit follows the unit on the five food practices. Its first sentence, Āraññikaṅgampi ''gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti., is a continuation in the same form. The unit on the sitter’s practice follows: its first sentence reads Nesajjikaṅgampi … ''seyyaṃ paṭikkhipāmi, nesajjikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti.—a continuation in the same form.
Movement The chapter Overview assigns this unit to Movement §D, “The Five Dwelling Practices—From Forest Dwelling to Any-Bed Use.” 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), āraññikaṅga (forest-dweller’s practice), rukkhamūlikaṅga (tree-root-dweller’s practice), abbhokāsikaṅga (open-air-dweller’s practice), sosānikaṅga (charnel-ground-dweller’s practice), yathāsanthatikaṅga (any-bed-user’s practice), ukkaṭṭha・majjhima・muduka (superior／medium／mild), indakhīla (boundary pillar), senāsana (lodging), vihāra (lodging), susāna (charnel ground), ācariya・upajjhāya (teacher／preceptor), aṭṭhakathā (Commentary), palibodha (impediment), thina・middha (sloth／torpor), maraṇassati (mindfulness of death), asubhanimitta (sign of foulness), saṃvega (urgency), aniccasaññā (perception of impermanence), samādhi (concentration), mañcapīṭha (bed and seat), macchera (stinginess), nikanti (attachment), bhikkhu (bhikkhu), thera (elder), devatā (deity), māra (Māra), and paṇḍita (wise person). Only terms new to this unit are listed below.
Terms for the Boundaries of the Forest-Dweller’s Practice 〔CSCD §31〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| gāmantasenāsana | lodging at the edge of a village | what this practice refuses; the treatise explains it as saddhiṃ upacārena gāmoyeva gāmantasenāsanaṃ | 〔CSCD §31〕 |
| ekakuṭika・anekakuṭika | one-house place・many-house place | first pair in the definition of village | 〔CSCD §31〕 |
| parikkhitta・aparikkhitta | enclosed・unenclosed | second pair; the following measurement is divided according to these two | 〔CSCD §31〕 |
| sattha | caravan | final item in the definition of village—a caravan encamped more than four months is also a village | 〔CSCD §31〕 |
| gāmūpacāra・gharūpacāra | vicinity of a village・vicinity of a house | names of the two vicinities | 〔CSCD §31〕 |
| Anurādhapura | Anurādhapura | city used as the example of two boundary pillars; this column’s own reading (proper name) | 〔CSCD §31〕 |
| leḍḍupāta | stone’s throw | unit for measuring the boundary | 〔CSCD §31〕 |
| thāmamajjhima | person of medium strength | standard for the person throwing the stone | 〔CSCD §31〕 |
| vinayadharā | Vinaya reciters | first named divergent account—the area within the landing place of the thrown stone | 〔CSCD §31〕 |
| Suttantikā | Suttanta reciters | second named divergent account—a throw according to the standard for driving off crows | 〔CSCD §31〕 |
| kākanivāraṇaniyama | standard for driving off crows | the Suttanta reciters’ method of measurement | 〔CSCD §31〕 |
| vinayapariyāya・abhidhammapariyāya・suttantikapariyāya | Vinaya method・Abhidhamma method・Suttanta method | sources of the three definitions of forest; the treatise adopts the third of the three | 〔CSCD §31〕 |
| pañcadhanusatika | five-hundred-bow measure | definition under the Suttanta method—a forest lodging is at least five hundred bows away | 〔CSCD §31〕 |
| ācariyadhanu | teacher’s bow | instrument of measurement, specified as “strung” (āropitena) | 〔CSCD §31〕 |
| vihāraparikkhepa | monastery enclosure | endpoint of measurement | 〔CSCD §31〕 |
| dhuvasannipātaṭṭhāna | regular meeting place | one starting point for measuring an unenclosed monastery | 〔CSCD §31〕 |
| vinayaṭṭhakathā・Majjhimaṭṭhakathā | Vinaya Commentaries・Majjhima Commentary | two divergent commentarial accounts of the starting point for measurement | 〔CSCD §31〕 |
| pamāṇa | measure | the treatise’s own closing term—Idamettha pamāṇaṃ. | 〔CSCD §31〕 |
| pakatimagga | customary route | when mountains or rivers intervene, the measure follows the customary route, even if a boat crossing is required | 〔CSCD §31〕 |
| dhutaṅgacora | thief of the ascetic practice | judgment on one who blocks a road to fulfill the practice; two occurrences in this chapter (the other under the triple-robe practice) | 〔CSCD §31〕 |
| dhutaṅgasuddhika | one concerned solely with the purity of the ascetic practice | the treatise’s prohibition—when a teacher is ill, one should not seek only the purity of one’s own practice | 〔CSCD §31〕 |
| aruṇa | dawn sign | pivot of judging this practice—causing dawn to arise in the forest | 〔CSCD §31〕 |
| araññasaññā | perception of forest | first benefit—by attending to it, one can attain concentration not yet attained and preserve concentration already attained | 〔CSCD §31〕 |
| pantasenāsana | remote lodging | locus of dwelling in the third benefit | 〔CSCD §31〕 |
| vigatasantāsa | one free from fear | fourth benefit | 〔CSCD §31〕 |
| ⚠︎ jīvitanikanti | attachment to life | what the fifth benefit abandons; following precedent, this column gives priority to the already-established reading (the benefit section in the chapter on recollection meditation subjects); this column’s original proposal was “longing for life,” following the explicitly established nikanti = longing—⚠︎ the two readings conflict, and the fact is recorded for those who come after | 〔CSCD §31〕 |
| pavivekasukharasa | flavor of the happiness of seclusion | sixth benefit | 〔CSCD §31〕 |
| saindaka | together with Sakka | expression in the second verse—the deities together with Sakka do not obtain its flavor | 〔CSCD §31〕 |
| avasesadhutāyudha | remaining ascetic practices as weapons | expression in the third verse; paired with kavaca (armor, meaning refuse-rag) | 〔CSCD §31〕 |
| savāhinī | together with his army | expression in the fourth verse—one can defeat Māra together with his army | 〔CSCD §31〕 |
The Tree-Root-Dweller’s Practice 〔CSCD §32〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| channa | covered place | what this practice refuses | 〔CSCD §32〕 |
| sīmantarikarukkha | tree between boundaries | first of the seven trees to be avoided | 〔CSCD §32〕 |
| cetiyarukkha | shrine tree | second | 〔CSCD §32〕 |
| niyyāsarukkha | resinous tree | third | 〔CSCD §32〕 |
| phalarukkha | fruit tree | fourth | 〔CSCD §32〕 |
| vaggulirukkha | bat-inhabited tree | fifth | 〔CSCD §32〕 |
| susirarukkha | hollow tree | sixth | 〔CSCD §32〕 |
| paṇṇasaṭa | fallen leaves | limit for the superior practitioner—he moves them only with his foot and does not have anyone prepare the place | 〔CSCD §32〕 |
| ārāmikasamaṇuddesa | monastery attendant and novice | persons whom the mild practitioner may employ | 〔CSCD §32〕 |
| pākāraparikkhepa | surrounding wall | something the mild practitioner may have made; pākāra = wall follows the reading in the chapter on supernormal powers, while this column’s original proposal “enclosure” is recorded | 〔CSCD §32〕 |
| mahadivasa | height of the day | the treatise’s limit—at that time one does not sit under the tree but in another covered place; this column’s own reading | 〔CSCD §32〕 |
| aṅguttarabhāṇakā | Aṅguttara reciters | named school of a divergent account, occurring 4 times in this unit (three accounts of breach and one account of the charnel-ground method) | 〔CSCD §32〕・〔CSCD §33〕・〔CSCD §34〕 |
| tarupaṇṇavikāradassana | seeing changes in tree leaves | cause of the third benefit—thereby the perception of impermanence arises | 〔CSCD §32〕 |
| kammārāmatā | delight in work | absent in the fourth benefit (paired with stinginess about lodging) | 〔CSCD §32〕 |
| devatāhi sahavāsitā | dwelling together with deities | fifth benefit | 〔CSCD §32〕 |
| buddhadāyajja | heritage of the Buddha | expression in the final verse—the tree root is the Buddha’s heritage | 〔CSCD §32〕 |
| bhāvanābhiratālaya | dwelling of one who delights in cultivation | expression in the final verse | 〔CSCD §32〕 |
The Open-Air-Dweller’s Practice 〔CSCD §33〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| uposathāgāra | observance hall | first place one may enter (to hear the Dhamma or for the observance) | 〔CSCD §33〕 |
| bhojanasālā・aggisālā | dining hall・fire hall | second and third permitted places | 〔CSCD §33〕 |
| vassūparama | cessation of rain | one who encounters rain after entering should wait for it to stop before leaving | 〔CSCD §33〕 |
| cīvarakuṭi | robe-tent | allowed for the superior practitioner—the only tent he may make in the open air | 〔CSCD §33〕 |
| acchannamariyāda | limit of what is not fully covered | first allowance for the mild practitioner | 〔CSCD §33〕 |
| ⚠︎ pabbhāra | rock overhang | second allowance for the mild practitioner; ⚠︎ one form in two positions—the established pabbhāra = inclination occurs in a compound in the chapter on meditation subjects, while this position denotes terrain; each is read in its position, and the fact is recorded for those who come after | 〔CSCD §33〕 |
| sākhāmaṇḍapa | branch shelter | third | 〔CSCD §33〕 |
| pīṭhapaṭa | seat and cloth | fourth; this column’s own reading (the treatise does not explain its form) | 〔CSCD §33〕 |
| khettarakkhaka | field watcher | owner of the abandoned hut in the fifth allowance | 〔CSCD §33〕 |
| āvāsapalibodhupaccheda | cutting off the impediment of lodging | first benefit; “impediment” follows the already established palibodha | 〔CSCD §33〕 |
| nissaṅgatā | nonattachment | fourth benefit | 〔CSCD §33〕 |
| cātuddisatā | belonging to the four quarters | fifth benefit | 〔CSCD §33〕 |
| anagāriyabhāva | homelessness | expression in the final verse—the open air accords with the homeless state of going forth | 〔CSCD §33〕 |
| tārāmaṇivitāna | jeweled canopy of stars | first image in the final verse | 〔CSCD §33〕 |
| candadīpappabhāsita | lit by the lamp of the moon | second image in the final verse | 〔CSCD §33〕 |
| migabhūta | one like a deer | image for the mind in the final verse, corresponding to migā viya in the cited statement | 〔CSCD §33〕 |
The Charnel-Ground-Dweller’s Practice 〔CSCD §34〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ajjhāpita | burned | criterion of a charnel ground—a place where no corpse has been burned is not a charnel ground; after burning, it remains one even if abandoned for twelve years | 〔CSCD §34〕 |
| caṅkamamaṇḍapa | walking-meditation shelter | one of the constructions prohibited by the treatise | 〔CSCD §34〕 |
| pānīyaparibhojanīya | drinking and washing water | second provision prohibited by the treatise | 〔CSCD §34〕 |
| ⚠︎ garuka | weighty [practice] | the treatise’s judgment—Garukaṃ hi idaṃ dhutaṅgaṃ (“this ascetic practice is weighty”), a formula unique to this unit; ⚠︎ one form in two positions—the established garuka = respect occurs in the chapter on meditation subjects; each is read in its position, and the fact is recorded for those who come after | 〔CSCD §34〕 |
| saṅghatthera・rājayuttaka | senior elder of the Saṅgha・royal official | two persons who should be informed in advance | 〔CSCD §34〕 |
| āḷāhana | cremation place | what one should watch with half an eye while walking | 〔CSCD §34〕 |
| addhakkhika | half an eye | method of watching the cremation place | 〔CSCD §34〕 |
| mahāpatha・uppathamagga | main road・out-of-the-way path | one going to the charnel ground should avoid the main road and take the out-of-the-way path | 〔CSCD §34〕 |
| amanussa | nonhuman being | one who cries out and roams at night, and whom one must not strike | 〔CSCD §34〕 |
| majjhimayāma・pacchimayāma | middle watch・last watch | times in the divergent account of the Aṅguttara reciters | 〔CSCD §34〕 |
| dhuvaḍāha・dhuvakuṇapa・dhuvarodana | constant burning・constant corpses・constant weeping | three characteristics required for the superior practitioner; one is sufficient for the medium | 〔CSCD §34〕 |
| appamādavihāritā | heedful dwelling | second benefit | 〔CSCD §34〕 |
| kāmarāgavinodana | removal of sensual lust | fourth | 〔CSCD §34〕 |
| kāyasabhāvadassana | seeing the nature of the body | fifth | 〔CSCD §34〕 |
| ārogyamadādippahāna | abandonment of intoxication with health and the rest | seventh | 〔CSCD §34〕 |
| bhayabheravasahanatā | endurance of fear and dread | eighth | 〔CSCD §34〕 |
| garubhāvanīyatā | being respected | ninth—respected by nonhuman beings | 〔CSCD §34〕 |
| maraṇānusatippabhāva | power of mindfulness of death | expression in the final verse; “mindfulness of death” follows the established maraṇassati, while the form here is maraṇānusatippabhāvā (-ānusati- rather than -assati-); this column reads them alike and records the difference of form | 〔CSCD §34〕 |
| nibbutimesamāna | one seeking peace | expression in the final verse | 〔CSCD §34〕 |
| nibbānaninnahadaya | one whose heart inclines to nibbāna | expression in the final verse | 〔CSCD §34〕 |
The Any-Bed-User’s Practice 〔CSCD §35〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| senāsanaloluppa | greed for lodging | what this practice refuses | 〔CSCD §35〕 |
| gāhita | assigned | pivot of the practice—one should be content with what is assigned by “This one falls to you” | 〔CSCD §35〕 |
| dīghajātika | long creature | one matter about which the superior practitioner may not ask (paired with nonhuman beings) | 〔CSCD §35〕 |
| vuttovādakaraṇa | practicing the stated instruction | first benefit, tied to the cited statement | 〔CSCD §35〕 |
| sabrahmacārīnaṃ hitesitā | seeking the welfare of companions in the spiritual life | second | 〔CSCD §35〕 |
| hīnapaṇītavikappa | discrimination between inferior and superior | what the third benefit abandons; the two readings “inferior” and “superior” are based on the already established family hīna = inferior and paṇīta = excellent; the compound is read in this column | 〔CSCD §35〕 |
| anurodhavirodha | conformity and opposition | what the fourth benefit cuts off | 〔CSCD §35〕 |
| atricchatāya dvārapidahana | closing the door to excessive desire | fifth | 〔CSCD §35〕 |
| nibbikappa | free from discrimination | expression in the final verse; following precedent, this column gives priority to the previously listed reading (the entries for the chapter on foulness meditation subjects), while the original proposal “one without discrimination” is recorded | 〔CSCD §35〕 |
| tiṇasanthara | spread of grass | expression in the final verse—one sleeps at ease even on a spread of grass | 〔CSCD §35〕 |
| ariyasatāciṇṇa | practiced by the noble ones | expression in the final verse | 〔CSCD §35〕 |
| munipuṅgava | foremost of sages | designation for the Blessed One in the final verse; this column’s own reading | 〔CSCD §35〕 |
| yathāsanthatarāmatā | delight in any bed | what the final verse commends | 〔CSCD §35〕 |
Three Points to Read Together (1) This unit is the one densest in divergent accounts in the chapter: one pair of vinayadharā／Suttantikā; the three Vinaya, Abhidhamma, and Suttanta definitions of forest; one pair of vinayaṭṭhakathā／Majjhimaṭṭhakathā; and 4 occurrences of aṅguttarabhāṇakā, making four families of divergent accounts. The treatise itself adopts one account in the first two families, but preserves the latter two families side by side without deciding (checked at each place in this column). This section records the fact and does not decide on its behalf. (2) maraṇassati (established as “mindfulness of death”) occurs in the final verse in the form maraṇānusatippabhāvā: one meaning in two forms. This column reads them alike and records the fact. (3) The compound position of hīnapaṇīta-: the established list hīna・majjhima・paṇīta = inferior／medium／superior has three terms, while hīnapaṇītavikappa here forms a pair. This column reads it “discrimination between inferior and superior” and does not alter the established reading of the three-term list, leaving the record to those who come after.
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, Porāṇā／porāṇā, or the report marker kira. Square brackets have only two forms: five paragraph numbers [§NN] and fourteen 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 four named families of divergent accounts [direct measurement in this column] Every divergent account in this unit is attached to the name of its school or source, rather than belonging to the anonymous keci family, and is therefore not counted as a variant: (1) vinayadharā (1 occurrence) and Suttantikā pana … vadanti (1 occurrence), the two measures of a stone’s throw; (2) the three definitions (vinayapariyāye tāva … vuttaṃ, Abhidhammapariyāye … vuttaṃ, and Imasmiṃ pana suttantikapariyāye), of which the treatise adopts the third; (3) vinayaṭṭhakathāsu vuttaṃ and Majjhimaṭṭhakathāyaṃ pana … vuttaṃ (1 occurrence each), the two starting points for measurement, closed with Idamettha pamāṇaṃ. while not identifying which source is adopted; and (4) aṅguttarabhāṇakā (4 occurrences), concerning the breach of the tree-root and open-air practices and both the method (middle-watch limit) and breach of the charnel-ground practice. This column checked every place, records their locations, and neither decides which is correct nor supplies which account was adopted.
Count of quotation marks [caught by this column] The full unit has 26 occurrences of '', forming 13 pairs: one pair for the undertaking formula of each of the five practices (5); four pairs around canonical citations (''ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña'', ''nikkhamitvā bahi indakhīlā, sabbametaṃ … arañña'', ''āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima'', and ''tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā''); one pair around ''migā viya asaṅgacārino, aniketā viharanti bhikkhavo''; one around ''yaṃ laddhaṃ tena tuṭṭhabba''; one around ''idaṃ susāna''; and one around ''idaṃ tuyhaṃ pāpuṇātī''. Every quotation has its close; none is unmatched.
Three records of wording in the column itself (1) Two forms of the breach formula (Section I): Ayamettha bhedo. occurs 3 times, while dhutaṅgaṃ bhijjatīti ayamettha bhedo. occurs 2 times. (2) All five practice closings are unindented (direct measurement: all 5 are flush left), whereas the preceding two units have indented closings (2 under the robe practices and 3 under the food practices). The same kind of closing has three different surfaces across three units of the chapter, which is recorded. (3) The two citations at 〔CSCD §32〕 are both without quotation marks (rukkhamūlasenāsanaṃ nissāya pabbajjāti and appāni ceva sulabhāni ca tāni ca anavajjānīti), while both works carry parenthetical source notes. The presence or absence of quotation marks does not track the presence or absence of a parenthetical note; the fact is recorded without regularization.
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 §31〕 | ''ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña''nti | apart from village and village vicinity, all the rest is forest—the definition under the Vinaya method | (pārā. 92) |
| 〔CSCD §31〕 | ''nikkhamitvā bahi indakhīlā, sabbametaṃ … arañña''nti | outside the boundary pillars, all is forest—the definition under the Abhidhamma method | (vibha. 529) |
| 〔CSCD §31〕 | ''āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima''nti idaṃ lakkhaṇaṃ | a forest lodging is at least five hundred bows away—the definition under the Suttanta method, which the treatise adopts | none (Imasmiṃ pana suttantikapariyāye, with no work attached) |
| 〔CSCD §31〕 | Yathāha – ''tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā''ti | the Blessed One is pleased with that bhikkhu’s dwelling in the forest—support for the benefit of the forest-dweller’s practice | (a. ni. 6.42; 8.86) |
| 〔CSCD §32〕 | rukkhamūlasenāsanaṃ nissāya pabbajjāti | going forth in dependence on a lodging at the root of a tree—the third of the Vinaya’s four dependences | (mahāva. 128) |
| 〔CSCD §32〕 | appāni ceva sulabhāni ca tāni ca anavajjānīti | few, easy to obtain, and blameless—the requisite praised by the Blessed One | (a. ni. 4.27; itivu. 101) |
| 〔CSCD §33〕 | ''migā viya asaṅgacārino, aniketā viharanti bhikkhavo''ti | bhikkhus wander unattached like deer and dwell without a home | (saṃ. ni. 1.224) |
| 〔CSCD §35〕 | ''yaṃ laddhaṃ tena tuṭṭhabba''nti | one should be content with what is received | (jā. 1.1.136; pāci. 793) |
Counts of citation formulas and sources [direct measurement in this column] There are 7 parenthetical source notes in this unit, naming seven sources (pārā., vibha., a. ni. 6.42; 8.86, mahāva., a. ni. 4.27; itivu. 101, saṃ. ni., and jā. + pāci.)—the richest array of named sources among this chapter’s six units. The only citation marker is Yathāha, occurring once (〔CSCD §31〕); Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, Apare āhu, and kira all occur zero times. The other six citations are connected by vacanato (“because of the statement”) or vuttaṃ (“said”), or are embedded directly in a benefit list without a separate introductory formula.
One place where the Vinaya, Abhidhamma, and Suttanta methods are cited together In the definition of forest at 〔CSCD §31〕, the three accounts are placed side by side and the treatise itself adopts the third (Imasmiṃ pana suttantikapariyāye … idaṃ lakkhaṇaṃ). This is the only place among the chapter’s six units where three textual methods are cited together and one is adopted. This section records the fact and does not evaluate the reason for the choice.
V. Similes and Rhetoric
This section records only where a simile occurs and what it is paired with; it makes no literary assessment.
A. Sparse simile, dense verse A direct measurement of the full unit found 2 occurrences of viya at a word boundary and 2 occurrences of yathā as a comparison leader at a word boundary (one explains the standard for throwing a stone and one means “according to the appointed time” in the breach sentence; neither is a simile, but each states a standard). Forms of sadisa, upamā／-ūpama, and sandhi forms expressing comparison all occur zero times. There are no prose similes: all the similes in this unit occur in its verses. The four places are:
| Location | Simile [verbatim] | Point of Comparison |
|---|---|---|
| 〔CSCD §31〕 | Paṃsukūlañca esova, kavacaṃ viya dhārayaṃ; | wearing refuse-rag as armor—continuous with the warrior simile in the refuse-rag practice’s verse (two occurrences of the same simile in this chapter) |
| 〔CSCD §31〕 | Araññasaṅgāmagato, avasesadhutāyudho. | entering the forest battlefield with the remaining ascetic practices as weapons—the continuation of the same verse, connecting the simile’s three objects (armor, battlefield, weapons) |
| 〔CSCD §33〕 | ''migā viya asaṅgacārino, aniketā viharanti bhikkhavo''ti | wandering unattached like deer—the cited statement itself contains its simile, which the treatise uses to support the suitability of open-air dwelling |
| 〔CSCD §33〕 | Tārāmaṇivitānamhi, candadīpappabhāsite. | stars as jeweled canopy and moon as bright lamp—two images in the open-air verse, formed by compounds without viya |
B. Verifiable rhetorical observations (1) Five-part labeling formulas: samādinnaṃ hoti 5, Pabhedato pana ayampi tividho hoti. 5, panānisaṃso 5, and the closing formula 5; only the breach formula has two forms (3 + 2). (2) The judgment word vaṭṭati (“may”) occurs 9 times, and vaṭṭanti zero times. (3) The prompt Tattha occurs 6 times (five introducing the three grades and one in the explanation of the village edge at 〔CSCD §31〕). (4) Sace (“if”) occurs 8 times and sace 3 times, for 11 total—the densest set of conditional judgments among the chapter’s six units (the unit on the five food practices is next with 4), concentrated in 〔CSCD §31〕 and 〔CSCD §33〕. (5) The omission formula …pe… occurs zero times. (6) There are 36 lines of verse (8 under forest dwelling, 8 under tree-root dwelling, 6 under open-air dwelling, 8 under charnel-ground dwelling, and 6 under any-bed use, all indented four spaces; the charnel-ground verses have a long meter, with every line longer than the other verses). (7) The unit has no narrated event involving a person: the name nāgita (Nāgita) occurs only inside a cited statement and not in an event related by the Commentator.
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 §31〕 Āraññikaṅgampi | unit on the five food practices | continuation in the same opening form |
〔CSCD §31〕 bhabbo aladdhaṃ vā … samādhiṃ paṭiladdhuṃ laddhaṃ vā rakkhituṃ | unit on the earth kasiṇa | the attainment and preservation of concentration occur there; here the forest-dweller’s practice assists them |
〔CSCD §31〕 dhutaṅgacoro hoti | unit on the two robe practices | the same judgment recurs there under the triple-robe practice—two occurrences in this chapter |
〔CSCD §31〕 jīvitanikantiṃ jahati | chapter on purification by knowledge and vision of the way | the fixed reading of nikanti = “longing” occurs there in the list of corruptions of insight; the compound jīvita-nikanti has its own established reading here, “attachment to life” (see the jīvitanikanti entry in this column) |
〔CSCD §32〕 abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā | chapters on insight beginning with purification of view | the cultivation of the perception of impermanence occurs there; here the tree-root-dweller’s practice is only its condition |
〔CSCD §33〕 thinamiddhapanūdanaṃ | unit on the earth kasiṇa | the five hindrances and their removal are enumerated there; here only one is named |
〔CSCD §34〕 maraṇassatipaṭilābho, appamādavihāritā, asubhanimittādhigamo | chapter on recollection meditation subjects・chapter on foulness meditation subjects | mindfulness of death occurs in the former and the sign of foulness in the latter; here the charnel-ground-dweller’s practice is a condition for both meditation subjects |
〔CSCD §34〕 saṃvegabahulatā | chapter on meditation subjects | the established reading of “urgency” occurs there |
〔CSCD §36〕 Nesajjikaṅgampi | unit on the sitter’s practice | 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.