清淨道論 頭陀支之雜論Visuddhimagga · Miscellany Discussion on the Ascetic Practices
十門的後三門在此收束。善三法：頭陀支或善或無記，沒有不善的——人可以惡欲，支不可能不善，因為支是那一念抖落煩惱的受持之思；說頭陀支離於善三法的，依義根本沒有頭陀支了。
頭陀等之分別：頭陀者與說頭陀者四句——薄拘羅是頭陀非說頭陀、優波難陀非頭陀是說頭陀、羅樓陀夷俱非、舍利弗俱是。五頭陀法（少欲、知足、省儉、遠離、唯此為務）歸於無貪無癡與智；無貪抖落受用許可物之欲樂之耽，無癡抖落過度省儉之自苦之勤——頭陀支不是苦行，連過度省儉也在應抖落之列。宜於貪行者癡行者；瞋行者可修阿蘭若住、樹下住。
略與廣：十三收為八（三頭首支五不雜支）、四類、二類、一思——頭陀支唯一，即受持之思；廣展為四十二：比丘十三、比丘尼八、沙彌十二、式叉摩那沙彌尼七、優婆塞優婆夷二。
品之結：為戒之淨化而說的頭陀支之論已訖——戒門至此收訖，下品起入定。
The last three of the ten modes close here. The wholesome triad: ascetic practices are wholesome or indeterminate, never unwholesome. A person may have evil wishes, but the practice cannot be unwholesome, because it is the volition of undertaking that shakes off defilements; those who place ascetic practices outside the wholesome triad have, in meaning, no ascetic practice at all.
Distinctions beginning with the ascetic: the ascetic and the speaker on asceticism form four cases—Bākula is an ascetic but not a speaker; Upananda is a speaker but not an ascetic; Lāḷudāyī is neither; Sāriputta is both. The five ascetic qualities (fewness of wishes, contentment, austerity, seclusion, devotion to this alone) reduce to non-greed, non-delusion, and knowledge. Non-greed shakes off devotion to sensual pleasure arising from permitted things; non-delusion shakes off self-mortification arising from excessive austerity. Ascetic practice is not self-mortification: even excessive austerity is among the things to be shaken off. It is supportive for persons of greedy and deluded temperament; one of hating temperament may cultivate forest and tree-root dwelling.
In brief and in detail: the thirteen reduce to eight (three principal and five unmixed practices), four classes, two classes, and one volition—the ascetic practice is one, the volition of undertaking. In detail they expand to forty-two: thirteen for a bhikkhu, eight for a bhikkhunī, twelve for a novice, seven for a probationer and female novice, and two for male and female lay followers.
The chapter’s conclusion: the discussion of ascetic practices for the purification of virtue is complete. The division on virtue ends here; the next chapter begins concentration.
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 引頌與善三法之決擇 〔CSCD §37〕
頭陀支之雜論
現在——
又由善三法，由頭陀等之分別， 又由略與廣——決擇應當了知。
依這首偈而作解說。
這裡，「由善三法¹」：一切頭陀支，依有學²、凡夫、漏盡者而或是善，或是無記；沒有不善的頭陀支。
如果有人說：「由於有『惡欲者、為欲所壞者而作阿蘭若住者』等等的話，所以也有不善的頭陀支。」應當對他說：我們並不是說「不以不善之心而住阿蘭若」。凡是住在阿蘭若的，他就是阿蘭若住者；而他或者是惡欲者，或者是少欲者。然而所說的是：這些支由於以彼彼之受持而抖落了煩惱，是那已抖落煩惱的比丘之支；或者，由於抖落煩惱而得了「頭陀」這名言的智，是這些之支，所以是頭陀支；又或者，由於抖落其所對治者，它們既是已抖落者，又是行道之支，所以也是頭陀支。而沒有人是由不善而名為「頭陀」、能有這些支的；不善也不抖落什麼，能以之為支而得稱為頭陀支；不善也不能既抖落對衣的貪求等等，又成為行道之支。所以「沒有不善的頭陀支」這句話是善說的。
「而那些主張頭陀支是離於善三法的人，在他們，依義就根本沒有頭陀支了。既然沒有所抖落者，還有什麼會名為頭陀支呢？而且他們也違背了『受持頭陀之德而行』這句話，所以不應當取那種說法。」——這就是先說的由善三法之解說。
§2 頭陀者與說頭陀者之四句 〔CSCD §37〕
「由頭陀等之分別」：應當知道頭陀者，應當知道說頭陀者，應當知道頭陀法，應當知道諸頭陀支，應當知道頭陀支之習近於誰為隨順。
這裡，「頭陀者」，是已抖落煩惱的人，或是能抖落煩惱的法。
而「說頭陀者」，這裡有：是頭陀而非說頭陀者，有非頭陀而是說頭陀者，有既非頭陀亦非說頭陀者，有既是頭陀亦是說頭陀者。
這裡，凡是以頭陀支抖落了自己的煩惱，而不以頭陀支教誡、教授他人的，如薄拘羅長老³，這就是頭陀而非說頭陀。如所說：「這位尊者薄拘羅是頭陀而非說頭陀。」而凡是不以頭陀支抖落自己的煩惱，唯以頭陀支教誡、教授他人的，如優波難陀長老，這就是非頭陀而是說頭陀。如所說：「這位尊者釋子優波難陀非頭陀而是說頭陀。」凡是二俱失的，如羅樓陀夷，這就是既非頭陀亦非說頭陀。如所說：「這位尊者羅樓陀夷既非頭陀亦非說頭陀。」而凡是二俱具的，如法將，這就是既是頭陀亦是說頭陀。如所說：「這位尊者舍利弗既是頭陀亦是說頭陀。」
§3 五頭陀法 〔CSCD §37〕
「應當知道頭陀法」：少欲、知足、省儉、遠離、唯此為務⁴——由於有「唯依少欲」等等的話，所以這五種伴隨受持頭陀支之思的法，名為頭陀法。這裡，少欲與知足是無貪；省儉與遠離二法則落在無貪與無癡二法之中；唯此為務唯是智。而這裡，以無貪抖落於所遮之事的貪，以無癡抖落於彼等之上覆蓋過患的癡；又以無貪抖落由受用所聽許者而轉起的欲樂之耽，以無癡抖落由於諸頭陀支中過度省儉而轉起的自苦之勤⁵。所以應當知道這些法是頭陀法。
§4 十三支之標與頭陀支所宜之人 〔CSCD §37〕
「應當知道諸頭陀支」：應當知道十三種頭陀支——糞掃衣支……乃至（廣說如前）……常坐支。那些已經由義與由相等而說過了。
「頭陀支之習近於誰為隨順」：於貪行者與癡行者⁶。為什麼呢？因為頭陀支之習近既是苦行道⁷，又是省儉之住。依苦行道而貪得以止息；依省儉而不放逸者的癡得以斷。或者，阿蘭若住支與樹下住支之習近，於此對瞋行者也是隨順的；因為他住在無所觸惱之處，瞋也得以止息——這就是由頭陀等之分別之解說。
§5 略說——三頭首支與五不雜支・四類・二類 〔CSCD §37〕
「由略與廣」：而這些頭陀支，由略而言，三種頭首支與五種不雜支⁸，就只有八種。這裡，次第乞食支、一坐食支、露地住支，這三種是頭首支。因為護次第乞食支的人，也就護了常乞食支；護一坐食支的人，一鉢食支與時後不食支也就容易護了；護露地住支的人，於樹下住支與隨處住支還有什麼要護的呢？這樣，這三種是頭首支；而阿蘭若住支、糞掃衣支、三衣支、常坐支、塚間住支，這五種是不雜支——所以就只有八種。
又，二種是衣相應的，五種是食相應的，五種是座臥處相應的，一種是精進相應的——這樣就只有四類。這裡，常坐支是精進相應的；其餘的是明白的。
又，一切依其所依而成二種：依資具者十二，依精進者一。由當習與不當習，也只成二種。因為凡是習其頭陀支而業處增長的，他就當習；凡是習之而退減的，他就不當習。而凡是習之也好、不習也好都只有增長而不退減的，他為了悲愍後來的人們，也當習。而凡是習之也好、不習也好都不增長的，他也一樣當習，為了將來的熏習之故。
§6 一思之歸與廣說之四十二 〔CSCD §37〕
這樣，由當習與不當習而成二種的一切頭陀支，由思而言則成一種；因為頭陀支唯一，即受持之思。義注⁹中也說：「他們說，那思就是頭陀支。」
而由廣：比丘有十三，比丘尼有八，沙彌有十二，式叉摩那¹⁰與沙彌尼有七，優婆塞、優婆夷有二——這樣就有四十二。而如果露地之處有具足阿蘭若住支之相的墓地，那麼即使一個比丘也能夠一時受用一切頭陀支。至於比丘尼，阿蘭若住支與時後不食支這兩種都已被學處所遮；露地住支、樹下住支、塚間住支這三種則難行——因為比丘尼沒有第二伴是不可以住的，而在那樣的地方，同志欲的第二伴難得；即使得到了，也不能免於雜住。這樣一來，她為了什麼而習頭陀支，那個目的就不能成就了。由於這樣不能受用，所以應當知道：減去五種，比丘尼就只有八種。而在上所說的之中，除去三衣支，其餘十二是沙彌的，七是式叉摩那與沙彌尼的。至於優婆塞、優婆夷，一坐食支與一鉢食支這兩種既相稱而又能夠受用，所以頭陀支有二——這樣，由廣而言就有四十二。這就是由略廣之解說。
§7 品之結 〔CSCD §37〕
到此為止，於依「住戒有慧人¹¹」這首偈而以戒、定、慧三門所說示的《清淨道論》之中，為了成就那些由之而有前面所說的那種戒之淨化的少欲、知足等等諸德，所應當受持的頭陀支之論，已經說訖。
於為令善人歡喜而造的《清淨道論》中
名為頭陀支之解釋的
第二品〔已竟〕。
註
¹ 善三法（kusalattika）：善、不善、無記三法之分；一切法依此三而攝。
² 有學（sekkha）：已入聖道而尚有所應學者，與「凡夫」及「漏盡者」並舉為三。
³ 薄拘羅長老等四人：四句之四人（薄拘羅、釋子優波難陀、羅樓陀夷、舍利弗）之名皆本編之讀；其第四人論於散文作「法將」而於所引之句作「舍利弗」，一人二名。
⁴ 唯此為務（idamatthitā）：唯以此〔道〕為所務而更無他求之性；五頭陀法之第五，本編作此讀。
⁵ 欲樂之耽與自苦之勤：二邊之名；前者由受用所聽許之物而轉起，後者由於諸頭陀支中過度省儉而轉起。
⁶ 貪行者、癡行者、瞋行者：諸性行之名，其立在本書業處之品之性行之單元。
⁷ 苦行道（dukkhāpaṭipadā）：行之難者，其定讀在本書業處之品既立。
⁸ 頭首支（sīsaṅga）與不雜支（asambhinnaṅga）：論唯出其名而不釋其義，其義唯由所舉之例可見——持頭首支者其餘自持，不雜支則不與他支相攝；二讀皆本編之讀。
⁹ 義注（aṭṭhakathā）：古來注釋聖典之書之通稱。
¹⁰ 式叉摩那（sikkhamānā）：受學法而未受具足戒之女眾，與沙彌尼並舉；本編作此音譯之讀。
¹¹ 住戒有慧人：全書所釋之綱領偈之首句；其偈與戒、定、慧三門之立在本書第 1 品〈戒〉之首，全書諸品之奧書皆繫此偈。
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 Opening Verse and Analysis by the Wholesome Triad 〔CSCD §37〕
Miscellany Discussion on the Ascetic Practices
Now—
And by the wholesome triad, by distinctions beginning with the ascetic, And again in brief and in detail—the analysis should be understood.
The explanation is given according to this verse.
Here, “by the wholesome triad”:¹ all ascetic practices, according as they belong to a trainee,² an ordinary person, or one whose taints are destroyed, are either wholesome or indeterminate. There is no unwholesome ascetic practice.
If someone says, “Because there are statements such as ‘one of evil wishes, overcome by wishes, becomes a forest dweller,’ there must also be unwholesome ascetic practices,” he should be told: we do not say that one cannot dwell in the forest with an unwholesome mind. Whoever dwells in the forest is a forest dweller, and he may have evil wishes or few wishes. What has been said, however, is this: because these practices shake off defilements through their respective undertakings, they are the practices of the bhikkhu whose defilements have been shaken off; or because knowledge, by shaking off defilements, acquires the designation “ascetic,” these are its practices and therefore ascetic practices; or because they shake off their opposites, they are both themselves shaken off and practices of the path, and so are ascetic practices. No one is called “ascetic” through what is unwholesome and can possess these practices; what is unwholesome shakes off nothing whereby it could be called an ascetic practice; nor can what is unwholesome both shake off greed for robes and the rest and become a practice of the path. Thus the statement “there is no unwholesome ascetic practice” is well said.
“As for those who maintain that ascetic practices are outside the wholesome triad, for them no ascetic practice exists at all in meaning. When nothing is shaken off, what could be called an ascetic practice? Moreover, they contradict the statement ‘one practices having undertaken ascetic qualities,’ so their position should not be adopted.” This, first, is the explanation by the wholesome triad.
§2 The Fourfold Classification of the Ascetic and the Speaker on Asceticism 〔CSCD §37〕
“By distinctions beginning with the ascetic”: the ascetic should be understood; the speaker on asceticism should be understood; the ascetic qualities should be understood; the ascetic practices should be understood; and it should be understood for whom cultivation of the ascetic practices is supportive.
Here, an “ascetic” is a person whose defilements have been shaken off, or a quality that can shake off defilements.
As to a “speaker on asceticism,” there is one who is an ascetic but not a speaker on asceticism; one who is not an ascetic but is a speaker on asceticism; one who is neither an ascetic nor a speaker on asceticism; and one who is both an ascetic and a speaker on asceticism.
Here, one who has shaken off his own defilements by means of the ascetic practices but does not admonish or instruct others in them, as did the Elder Bākula,³ is an ascetic but not a speaker on asceticism. As it is said: “This Venerable Bākula is an ascetic but not a speaker on asceticism.” One who has not shaken off his own defilements by means of the ascetic practices but only admonishes and instructs others in them, as did the Elder Upananda, is not an ascetic but is a speaker on asceticism. As it is said: “This Venerable Upananda the Sakyan is not an ascetic but is a speaker on asceticism.” One who fails in both, as did Lāḷudāyī, is neither an ascetic nor a speaker on asceticism. As it is said: “This Venerable Lāḷudāyī is neither an ascetic nor a speaker on asceticism.” One who possesses both, as did the General of the Dhamma, is both an ascetic and a speaker on asceticism. As it is said: “This Venerable Sāriputta is both an ascetic and a speaker on asceticism.”
§3 The Five Ascetic Qualities 〔CSCD §37〕
“The ascetic qualities should be understood”: fewness of wishes, contentment, austerity, seclusion, and devotion to this alone⁴—because of statements beginning “depending only on fewness of wishes,” these five qualities that accompany the volition of undertaking an ascetic practice are called ascetic qualities. Here, fewness of wishes and contentment are non-greed; austerity and seclusion fall under both non-greed and non-delusion; devotion to this alone is knowledge alone. Here non-greed shakes off greed for the object that has been refused, and non-delusion shakes off the delusion that conceals the danger in those objects. Again, non-greed shakes off devotion to sensual pleasure⁵ that arises through using what is permitted, while non-delusion shakes off devotion to self-mortification that arises from excessive austerity in the ascetic practices. Thus these qualities should be understood as ascetic qualities.
§4 The Enumeration of the Thirteen and the Persons for Whom Ascetic Practices Are Supportive 〔CSCD §37〕
“The ascetic practices should be understood”: the thirteen ascetic practices should be understood—the refuse-rag-wearer’s practice … and so forth, as given in full above … through the sitter’s practice. They have already been explained by meaning and by characteristic and the rest.
“It should be understood for whom cultivation of the ascetic practices is supportive”: for one of greedy temperament and one of deluded temperament.⁶ Why? Because cultivation of the ascetic practices is both painful practice⁷ and a dwelling in austerity. Greed subsides through painful practice; through austerity, the delusion of one who is heedful is abandoned. Alternatively, cultivation of the forest-dweller’s and tree-root-dweller’s practices is also supportive here for one of hating temperament, because when he dwells in a place where nothing afflicts him, hatred too subsides. This is the explanation by distinctions beginning with the ascetic.
§5 In Brief—Three Principal Practices and Five Unmixed Practices, Four Classes, and Two Classes 〔CSCD §37〕
“In brief and in detail”: in brief, these ascetic practices are just eight—the three principal practices and the five unmixed practices.⁸ Here, the house-to-house-seeker’s, one-session-eater’s, and open-air-dweller’s practices are the three principal practices. For one who maintains the house-to-house-seeker’s practice also maintains the alms-food-eater’s practice; one who maintains the one-session-eater’s practice can easily maintain the bowl-food-eater’s and later-food-refuser’s practices; and for one who maintains the open-air-dweller’s practice, what remains to be maintained under the tree-root-dweller’s and any-bed-user’s practices? Thus these are the three principal practices. The forest-dweller’s, refuse-rag-wearer’s, triple-robe-wearer’s, sitter’s, and charnel-ground-dweller’s practices are the five unmixed practices. Hence there are just eight.
Again, two are connected with robes, five with almsfood, five with lodging, and one with energy. Thus there are just four classes. Here, the sitter’s practice is connected with energy; the rest are clear.
Again, according to their dependence, all become two kinds: twelve depend on requisites and one depends on energy. By what should and should not be cultivated, they likewise become only two. For whoever’s meditation subject increases when he cultivates an ascetic practice, it should be cultivated; whoever’s meditation subject declines when he cultivates it should not cultivate it. One for whom there is only increase and no decline whether he cultivates it or not should nevertheless cultivate it out of compassion for later people. One for whom there is likewise no increase whether he cultivates it or not should also cultivate it, for the sake of conditioning in the future.
§6 Reduction to One Volition and the Detailed Count of Forty-Two 〔CSCD §37〕
All these ascetic practices, which become two by what should and should not be cultivated, become one when considered as volition; for the ascetic practice is only one, the volition of undertaking.⁹ It is also said in the Commentary: “They say that this volition is the ascetic practice.”
In detail, there are thirteen for a bhikkhu, eight for a bhikkhunī, twelve for a novice, seven for a probationer¹⁰ and a female novice, and two for a male or female lay follower—thus there are forty-two. If a charnel ground in the open air has all the characteristics of the forest-dweller’s practice, even a single bhikkhu can observe all the ascetic practices at one time. As for a bhikkhunī, the forest-dweller’s and later-food-refuser’s practices are prohibited by training rules, while the open-air-dweller’s, tree-root-dweller’s, and charnel-ground-dweller’s practices are difficult to perform. A bhikkhunī may not live without a second companion, and in such places it is hard to find a second companion with the same aspiration; even if one is found, mixed dwelling cannot be avoided. Consequently, the purpose for which she would cultivate an ascetic practice cannot be accomplished. Because these five cannot be observed, a bhikkhunī should be understood to have only eight. Of the practices stated above, the remaining twelve apart from the triple-robe-wearer’s practice belong to a novice, and seven to a probationer and female novice. For male and female lay followers, the one-session-eater’s and bowl-food-eater’s practices are both suitable and capable of being observed, so there are two ascetic practices. Thus, in detail, there are forty-two. This is the explanation in brief and in detail.
§7 Conclusion of the Chapter 〔CSCD §37〕
At this point, within the Visuddhimagga, taught under the three headings of virtue, concentration, and wisdom according to the verse “A wise person established in virtue,”¹¹ the discussion of the ascetic practices that should be undertaken in order to fulfill such qualities as fewness of wishes and contentment, through which the purification of virtue described above occurs, has been completed.
In the Visuddhimagga, made for the delight of good people,
the second chapter, called
the Explanation of the Ascetic Practices, [is complete].
Notes
¹ Wholesome triad (kusalattika): the threefold classification of wholesome, unwholesome, and indeterminate; all qualities are included under these three.
² Trainee (sekkha): one who has entered the noble path but still has something to learn; here placed alongside the “ordinary person” and “one whose taints are destroyed” as a set of three.
³ Elder Bākula and the other three persons: the four names in the fourfold classification—Bākula, Upananda the Sakyan, Lāḷudāyī, and Sāriputta—are all this edition’s own readings. The fourth is called “General of the Dhamma” in prose and “Sāriputta” in the citation: one person with two names.
⁴ Devotion to this alone (idamatthitā): having only this [path] as one’s task and seeking nothing else; the fifth of the five ascetic qualities, read this way in this edition.
⁵ Devotion to sensual pleasure and devotion to self-mortification: names of the two extremes. The first arises through using what is permitted, and the second through excessive austerity in the ascetic practices.
⁶ One of greedy temperament, one of deluded temperament, and one of hating temperament: names of temperaments established in this work’s unit on temperament in the chapter on meditation subjects.
⁷ Painful practice (dukkhāpaṭipadā): a course difficult to practice; its established reading occurs in this work’s chapter on meditation subjects.
⁸ Principal practice (sīsaṅga) and unmixed practice (asambhinnaṅga): the treatise gives only the names and does not explain their meanings, which are visible only from its examples—maintaining a principal practice maintains the others automatically, while an unmixed practice is not included within another. Both readings here are this edition’s own.
⁹ Commentary (aṭṭhakathā): a general name for ancient works that comment on the canonical texts.
¹⁰ Probationer (sikkhamānā): a woman training under the training rules who has not yet received full ordination, here paired with a female novice; this edition uses this reading.
¹¹ “A wise person established in virtue”: the first line of the programmatic verse explained throughout the work. The verse and the three headings of virtue, concentration, and wisdom are established at the opening of Chapter 1, “Virtue”; the colophon of every chapter in the work is tied to this verse.
十門的後三門在此收束：沒有不善的頭陀支（善三法）、頭陀者與說頭陀者四句（分別）、十三支收成八支・四類・二類・一思，又展成四十二（略與廣）——頭陀支唯一，即受持之思
大局 — 三門之雜論與品之結
總說之偈的十門，前七門已逐支說完；本單元依偈之後半（「又由善三法，由頭陀等之分別，又由略與廣」）說餘三門：善三法（§1）——頭陀支或善或無記，沒有不善的；頭陀等之分別（§2–§4）——頭陀者、說頭陀者之四句、五頭陀法、十三支之標、頭陀支所宜之人；略與廣（§5–§6）——略成八支、四類、二類、一思，廣成四十二。最後是品之結與品末奧書（§7）。本單元是論主對頭陀支的教理定位：它是善心所之事，不是苦行；它的體是一念思，不是十三樣東西；它宜於貪行者與癡行者，而於瞋行者亦有二支隨順。〔所見〕
§01 引頌與善三法之決擇 → 白話 §1
一切頭陀支依有學、凡夫、漏盡者而或善或無記，沒有不善的頭陀支。有人據「惡欲者、為欲所壞者而作阿蘭若住者」之語而說有不善的頭陀支——答：我們不是說「不以不善之心而住阿蘭若」，住阿蘭若者或惡欲或少欲；但頭陀支之名義（總說三解：抖落煩惱者之支、得「頭陀」名之智的支、已抖落者而又是行道之支）無一容不善——沒有人由不善而名頭陀，不善不抖落什麼，不善也不能既抖落貪求又成行道之支。故「沒有不善的頭陀支」是善說。而主張頭陀支離於善三法者，依義根本沒有頭陀支了——既無所抖落，何名頭陀？且違「受持頭陀之德而行」之語，不應取（白話 §1）。〔讀法〕這段辯論的關鍵是把「住阿蘭若的人」與「阿蘭若住支」分開：人可以惡欲，支不可能不善——因為支是那一念抖落煩惱的受持之思。論主用總說的三解當三把尺，逐一量出不善無處安放。末尾那個「離於善三法」之說（即頭陀支是施設非實法之說）亦不取：離了善三法，就沒有能抖落煩惱的東西了。
§02 頭陀者與說頭陀者之四句 → 白話 §2
「頭陀等之分別」有五事：頭陀者、說頭陀者、頭陀法、頭陀支、頭陀支之習近於誰隨順。頭陀者是已抖落煩惱的人或能抖落煩惱的法。說頭陀者四句：是頭陀非說頭陀——以支抖落己煩惱而不以支教人，如薄拘羅長老；非頭陀是說頭陀——不抖己煩惱唯以支教人，如優波難陀長老；俱非——如羅樓陀夷；俱是——如法將（引句作舍利弗）（白話 §2）。〔讀法〕四句用四個人說，論主每句都繫一句引文「這位尊者某某是／非……」。第二句最值得記：說頭陀而非頭陀——教別人節制而自己不節制的人，古已有之。第四人散文作「法將」、引文作「舍利弗」，一人二名，本編如實。
§03 五頭陀法 → 白話 §3
頭陀法五種：少欲、知足、省儉、遠離、唯此為務——伴隨受持頭陀支之思的法。歸根：少欲知足是無貪；省儉遠離落在無貪無癡二法；唯此為務唯是智。其用：以無貪抖落於所遮之事的貪；以無癡抖落於彼之上覆蓋過患的癡；又以無貪抖落由受用所聽許者而起的欲樂之耽，以無癡抖落由過度省儉而起的自苦之勤（白話 §3）。〔讀法〕最後兩句是中道的宣告：頭陀支有兩個失足處——受用許可之物而耽於欲樂（不及），與過度省儉而自苦（太過）；無貪破前者，無癡破後者。頭陀支不是苦行，這一段是論主的明證：連「過度省儉」也列為應抖落之物。〔所見〕
§04 十三支之標與頭陀支所宜之人 → 白話 §4
頭陀支十三種，糞掃衣乃至常坐，已由義與相等說過。宜於誰：貪行者與癡行者——頭陀支之習近既是苦行道又是省儉之住：依苦行道貪止息、依省儉不放逸者之癡斷。或阿蘭若住與樹下住二支於瞋行者亦隨順——住無所觸惱之處，瞋也止息（白話 §4）。〔讀法〕性行之配是第 3 品性行之單元的延伸：貪行者配不淨等，此處配頭陀支。瞋行者得到兩支的例外，理由很實際：沒人惹他，瞋就沒處生。
§05 略說——三頭首支與五不雜支・四類・二類 → 白話 §5
由略：八支——三頭首支（次第乞食、一坐食、露地住：護次第乞食即護常乞食；護一坐食則一鉢食時後不食易護；護露地住則樹下住隨處住無所須護）與五不雜支（阿蘭若住、糞掃衣、三衣、常坐、塚間住）。四類——衣相應二、食相應五、座臥處相應五、精進相應一（常坐）。二類——依資具者十二、依精進者一；又當習與不當習二：習之而業處增長者當習、退減者不當習；習不習皆增長者為悲愍後人亦當習；習不習皆不增長者為將來之熏習亦當習（白話 §5）。〔讀法〕「頭首支」的邏輯是包含：守了嚴的，寬的自然在內——這是十三支內部的依存結構。「當習不當習」四句最後兩句是論主的溫厚處：就算對你沒用，為了後人、為了將來的熏習，也當習。
§06 一思之歸與廣說之四十二 → 白話 §6
由思而言則成一種：頭陀支唯一，即受持之思；義注亦說「那思就是頭陀支」。由廣：比丘十三、比丘尼八、沙彌十二、式叉摩那與沙彌尼七、優婆塞優婆夷二——四十二。露地而具阿蘭若住相之墓地，一比丘可一時受用一切頭陀支。比丘尼：阿蘭若住與時後不食已為學處所遮；露地住、樹下住、塚間住三種難行（無第二伴不可住，同志欲之伴難得，得亦不免雜住）——減五而八。沙彌除三衣支而十二；式叉摩那沙彌尼七；優婆塞優婆夷唯一坐食一鉢食二（白話 §6）。〔讀法〕「略」收到只剩一念思，「廣」展到四十二——兩端都在說同一件事：頭陀支的體只有一個，相隨人而異。比丘尼減五之由論主說得很具體：不是不能，是律之遮與現實之難；優婆塞優婆夷二支是在家人也可受的——頭陀支不是出家人的專利。
§07 品之結 → 白話 §7
到此，於依「住戒有慧人」一偈以戒定慧三門所說示的《清淨道論》中，為成就那些由之而有前品所說之戒之淨化的少欲知足等諸德所應受持的頭陀支之論，已說訖。品末奧書：於為令善人歡喜而造的《清淨道論》中，名為頭陀支之解釋的第二品已竟（白話 §7）。〔讀法〕結句把本品接回開卷：頭陀支是為「戒之淨化」而說的——戒門（第 1–2 品）至此收訖，下一品起入定門。本編品題行與品末奧書之名歸一「頭陀支之解釋」，承餘遍之解釋之例。〔所見〕
給一般讀者
本單元回答三個讀者一定會問的問題：頭陀支是不是苦行？（不是——連過度省儉也在應抖落之列，它是善心所之事。）它到底是什麼？（一念受持之思，十三支只是那一念在衣食住身上的十三個落點。）誰該修？（貪行者癡行者，瞋行者可修其二；在家人也有兩支可修。）四句裡那個「說頭陀而非頭陀」的人請記住。全品到此合卷，戒門收訖，下品起入定。
想讀本單元全文：白話 §1–§7 即善三法之辯・頭陀者與說頭陀者四句・五頭陀法與中道・十三支之標與所宜之人・略說八支四類二類・一思之歸與廣說四十二・品之結與奧書的全段逐段全譯。
The Last Three of the Ten Modes Close Here: No Unwholesome Ascetic Practice (the Wholesome Triad); the Fourfold Classification of Ascetic and Speaker on Asceticism (Distinction); and the Thirteen Reduced to Eight, Four Classes, Two Classes, and One Volition, Then Expanded to Forty-Two (Brief and Detailed)—The Ascetic Practice Is One: the Volition of Undertaking
The Big Picture — A Threefold Miscellany Discussion and the Chapter’s Conclusion
Of the ten modes in the general verse, the first seven have been treated practice by practice. This unit follows the latter half of the verse (“and by the wholesome triad, by distinctions beginning with the ascetic, and again in brief and in detail”) to explain the remaining three: the wholesome triad (§1)—ascetic practices are either wholesome or indeterminate, never unwholesome; distinctions beginning with the ascetic (§§2–4)—the ascetic, the fourfold classification of the speaker on asceticism, the five ascetic qualities, the enumeration of the thirteen, and the persons for whom cultivating them is supportive; and in brief and in detail (§§5–6)—reduction to eight practices, four classes, two classes, and one volition, and expansion to forty-two. The conclusion and chapter colophon follow (§7). This unit gives the Commentator’s doctrinal placement of the ascetic practices: they are a matter of wholesome mental factors, not self-mortification; their essence is one volition, not thirteen objects; they suit persons of greedy and deluded temperament, with two practices also supportive for one of hating temperament. 〔Observation〕
§01 The Opening Verse and Analysis by the Wholesome Triad → Vernacular §1
All ascetic practices, according as they belong to a trainee, ordinary person, or one whose taints are destroyed, are wholesome or indeterminate: there is no unwholesome ascetic practice. Someone argues from the statement “one of evil wishes, overcome by wishes, becomes a forest dweller” that there are unwholesome ascetic practices. The reply is that we do not say one cannot dwell in a forest with an unwholesome mind: a forest dweller may have evil wishes or few wishes. Yet none of the three explanations of “ascetic practice” in the general unit—a practice of one who shakes off defilements, a practice belonging to knowledge that receives the name “ascetic,” and what is both itself shaken off and a practice of the path—allows anything unwholesome. No one becomes an ascetic through what is unwholesome; what is unwholesome shakes off nothing; and it cannot both shake off greed and become a practice of the path. Therefore “there is no unwholesome ascetic practice” is well said. Those who place the ascetic practices outside the wholesome triad have, in meaning, no ascetic practices at all: when nothing is shaken off, what is called ascetic? Their account also contradicts the statement “one practices having undertaken ascetic qualities” and should not be adopted (Vernacular §1). 〔Reading〕The key to this debate is separating “the person living in a forest” from “the forest-dweller’s practice.” A person can have evil wishes; the practice cannot be unwholesome, because the practice is precisely the volition of undertaking that shakes off defilements. The Commentator uses the three explanations from the general unit as three measuring rods and shows, one by one, that the unwholesome has nowhere to stand. He likewise rejects the position that ascetic practices are outside the wholesome triad (that is, that they are a designation rather than an actual quality): outside the triad, there is nothing capable of shaking off defilements.
§02 The Fourfold Classification of the Ascetic and the Speaker on Asceticism → Vernacular §2
“Distinctions beginning with the ascetic” comprises five matters: the ascetic, the speaker on asceticism, the ascetic qualities, the ascetic practices, and the persons for whom cultivating the practices is supportive. An ascetic is a person whose defilements are shaken off or a quality capable of shaking them off. A speaker on asceticism has four cases: ascetic but not speaker—one who shakes off his own defilements through the practices but does not teach them to others, like the Elder Bākula; speaker but not ascetic—one who does not shake off his own defilements but teaches others, like the Elder Upananda; neither—like Lāḷudāyī; both—like the General of the Dhamma (called Sāriputta in the citation) (Vernacular §2). 〔Reading〕The four cases are presented through four people, and the Commentator attaches to each a citation saying, “This Venerable so-and-so is/is not …” The second is especially worth remembering: one who speaks about asceticism but is not an ascetic—someone who teaches restraint to others without restraining himself—already existed in ancient times. The fourth person is “General of the Dhamma” in prose and “Sāriputta” in the citation: one person with two names, preserved as found in this edition.
§03 The Five Ascetic Qualities → Vernacular §3
The five ascetic qualities are fewness of wishes, contentment, austerity, seclusion, and devotion to this alone—the qualities accompanying the volition of undertaking an ascetic practice. Reduced to their roots, fewness of wishes and contentment are non-greed; austerity and seclusion fall under non-greed and non-delusion; and devotion to this alone is knowledge alone. Their functions are these: non-greed shakes off greed for the object refused; non-delusion shakes off delusion that conceals its danger; non-greed also shakes off devotion to sensual pleasure arising through the use of what is permitted, while non-delusion shakes off devotion to self-mortification arising through excessive austerity (Vernacular §3). 〔Reading〕The last two clauses are a declaration of the middle: the ascetic practices have two ways to lose their footing—devotion to sensual pleasure through the use of permitted things (falling short), and self-mortification through excessive austerity (going too far). Non-greed breaks the former, non-delusion the latter. Ascetic practice is not self-mortification; this passage is the Commentator’s explicit evidence, for even “excessive austerity” is listed among the things to be shaken off. 〔Observation〕
§04 The Enumeration of the Thirteen and the Persons for Whom Ascetic Practices Are Supportive → Vernacular §4
The ascetic practices are the thirteen from refuse-rag wearing through sitting, already explained by meaning, characteristic, and the rest. For whom are they supportive? For one of greedy temperament and one of deluded temperament. Cultivating them is both painful practice and a dwelling in austerity: greed subsides through painful practice, while the delusion of one who is heedful is abandoned through austerity. Alternatively, the forest-dweller’s and tree-root-dweller’s practices are also supportive for one of hating temperament, because hatred subsides when one lives where nothing afflicts one (Vernacular §4). 〔Reading〕This mapping of temperaments extends the unit on temperament in Chapter 3: the greedy temperament is paired there with foulness and the like, and here with the ascetic practices. The hating temperament receives an exception of two practices for a practical reason: when no one provokes him, hatred has nowhere to arise.
§05 In Brief—Three Principal Practices and Five Unmixed Practices, Four Classes, and Two Classes → Vernacular §5
In brief there are eight practices: three principal practices (house-to-house seeking, one-session eating, and open-air dwelling: maintaining house-to-house seeking also maintains almsfood eating; maintaining one-session eating makes bowl-food eating and refusing later food easy; maintaining open-air dwelling leaves nothing further to maintain under tree-root dwelling and any-bed use) and five unmixed practices (forest dwelling, refuse-rag wearing, triple-robe wearing, sitting, and charnel-ground dwelling). There are four classes: two connected with robes, five with almsfood, five with lodging, and one with energy (sitting). There are two classes: twelve depending on requisites and one on energy; or what should and should not be cultivated. If cultivating a practice increases one’s meditation subject, cultivate it; if it causes decline, do not. If cultivation or non-cultivation alike brings increase, cultivate it out of compassion for later people; if neither brings increase, cultivate it for conditioning in the future (Vernacular §5). 〔Reading〕The logic of a “principal practice” is inclusion: when the stricter one is maintained, the more lenient practices are already contained within it. This is the inner dependency structure of the thirteen. The final two cases under “what should and should not be cultivated” show the Commentator’s gentleness: even if a practice does nothing for you, it should still be cultivated for later people and for future conditioning.
§06 Reduction to One Volition and the Detailed Count of Forty-Two → Vernacular §6
Considered as volition, there is one kind: the ascetic practice is one, the volition of undertaking; the Commentary likewise says, “That volition is the ascetic practice.” In detail there are thirteen for a bhikkhu, eight for a bhikkhunī, twelve for a novice, seven for a probationer and female novice, and two for male and female lay followers—forty-two. At a charnel ground in the open air possessing the characteristics of the forest-dweller’s practice, one bhikkhu can observe all the practices at once. For a bhikkhunī, forest dwelling and refusing later food are prohibited by training rules, while open-air, tree-root, and charnel-ground dwelling are difficult: she may not live without a second companion; a like-minded companion is hard to find; and even if found, mixed dwelling cannot be avoided, defeating the purpose of the practice. Removing five leaves eight. A novice has twelve apart from the triple-robe-wearer’s practice; probationers and female novices have seven; male and female lay followers have the two practices of one-session eating and bowl-food eating (Vernacular §6). 〔Reading〕The “brief” treatment contracts everything to one volition, while the “detailed” treatment expands it to forty-two. Both ends say the same thing: the ascetic practice has a single essence but takes different forms according to the person. The reasons for subtracting five from a bhikkhunī are concrete: not inability, but a Vinaya prohibition and practical difficulty. The two lay practices can be undertaken by householders—the ascetic practices are not the exclusive property of monastics.
§07 Conclusion of the Chapter → Vernacular §7
At this point, in the Visuddhimagga, taught under the three headings of virtue, concentration, and wisdom according to the verse “A wise person established in virtue,” the discussion of the ascetic practices to be undertaken for the fulfillment of such qualities as fewness of wishes and contentment, through which the purification of virtue described in the preceding chapter occurs, has been completed. The chapter colophon reads: in the Visuddhimagga, made for the delight of good people, the second chapter, called the Explanation of the Ascetic Practices, is complete (Vernacular §7). 〔Reading〕The closing sentence joins the chapter back to the opening of the work: ascetic practices are taught for the “purification of virtue.” The division on virtue (Chapters 1–2) closes here; the next chapter begins the division on concentration. This edition makes the chapter heading and the colophon’s name uniform as “Explanation of the Ascetic Practices,” following the precedent of the explanations in the remaining chapters. 〔Observation〕
For the General Reader
This unit answers three questions every reader will ask. Are ascetic practices self-mortification? No—even excessive austerity is among the things to be shaken off; they are a matter of wholesome mental factors. What are they really? One volition of undertaking; the thirteen practices are only thirteen places where that one volition lands in clothing, food, lodging, and body. Who should cultivate them? Persons of greedy and deluded temperament, with two practices for one of hating temperament; laypeople also have two practices they can cultivate. Remember the person in the fourfold classification who “speaks about asceticism but is not an ascetic.” The chapter closes here, completing the division on virtue; the next chapter begins concentration.
To read this unit in full: Vernacular §§1–7 give a complete paragraph-by-paragraph rendering of the debate over the wholesome triad; the fourfold classification of the ascetic and speaker on asceticism; the five ascetic qualities and the middle; the enumeration of the thirteen and the persons for whom they are supportive; the brief treatment as eight practices, four classes, and two classes; the reduction to one volition and detailed expansion to forty-two; and the chapter conclusion and colophon.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即本篇之科題 ### Dhutaṅgapakiṇṇakakathā——本品十五科之中唯此一科不繫序號（其餘十四科作 ### 2. Dhutaṅganiddeso 與 ### 1. Paṃsukūlikaṅgakathā 至 ### 13. Nesajjikaṅgakathā；本欄反查六單元）。誌其實不代補。
段號域 譯底欄之段號唯〔CSCD §37〕一號，而本篇之幅為 7,479 位元組——本品六單元中「一號承一篇」而幅最大者。
五問之框 本篇之骨為論主自設之五問，其目立於〔CSCD §37〕之一列：Dhutādīnaṃ⋯vibhāgatoti dhuto veditabbo. Dhutavādo veditabbo. Dhutadhammā veditabbā. Dhutaṅgāni veditabbāni. Kassa dhutaṅgasevanā sappāyāti veditabbaṃ. 其答之所在，本欄逐一反查譯底欄：第一問答於 Tattha dhutoti dhutakileso vā puggalo（一句而已）；第二問答於 Dhutavādoti ettha pana⋯（四句之分別，各繫一人）；第三問答於 Dhutadhammā veditabbāti appicchatā⋯（五法）；第四問答於 Dhutaṅgāni veditabbānīti terasa dhutaṅgāni（論自標其已說於前，不重說——Tāni atthato lakkhaṇādīhi ca vuttāneva.）；第五問答於 Kassa⋯dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca.——五問五答逐一相配，無一問無答、無一答溢出。
三段之科與其自結 本篇之三大段各以「⋯之釋」自結，本欄逐字錄之：①ayaṃ tāva kusalattikato vaṇṇanā（由善三法之釋）②ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā（由頭陀者等之分別之釋）③ayaṃ samāsabyāsato vaṇṇanā（由略廣之釋）——三結逐一應總說單元之偈之末三目。
品末之結與奧書 本篇末段 Ettāvatā ca ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge⋯samādātabbadhutaṅgakathā bhāsitā hoti.——論以全書之綱領偈自結本品。其後奧書二行（皆縮排二空格）：Iti sādhujanapāmojjatthāya kate visuddhimagge 與 Dhutaṅganiddeso nāma dutiyo paricchedo.——本品之奧書作「名為頭陀支之解釋的第二品」，其式與慧地諸品之奧書同（本欄唯錄其字面，不代比其全書之式）。
前後接點 前承常坐支之單元：本篇首句 Idāni⋯– 之後逐字重舉總說單元之偈之後二行（Kusalattikato ceva, dhutādīnaṃ vibhāgato;／Samāsabyāsato cāpi, viññātabbo vinicchayoti. –），並以 Imissā gāthāya vasena vaṇṇanā hoti. 自標其為「依此偈而釋」——論不以支之名承前而以偈承之。後接業處之品：本篇之奧書為本品之終，譯底欄於此止；次品之首句不在本單元之域，本目不代引。
movement 品夾《總覽》繫本單元於 §F〈頭陀支之雜論〉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）・十三支之名（糞掃衣支乃至常坐支）・kilesa（煩惱）・sekkha（有學）・puthujjana（凡夫）・khīṇāsava（漏盡者）・kusala・akusala・abyākata（善・不善・無記）・appicchatā・santuṭṭhitā・sallekhatā（少欲・知足・省儉）・alobha・amoha（無貪・無癡）・ñāṇa（智）・rāgacarita・dosacarita・mohacarita（貪行者・瞋行者・癡行者）・dukkhāpaṭipadā（苦行道）・cetanā（思）・aṭṭhakathā（義注）・bhikkhu（比丘）・bhikkhunī（比丘尼）・sāmaṇera（沙彌）・upāsaka・upāsikā（優婆塞・優婆夷）・susāna（墓地）・sikkhāpada（學處）・Dhammasenāpati（法將）・sīla・samādhi・paññā（戒・定・慧）。以下唯列本篇新出者。
由善三法之決擇〔CSCD §37〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kusalattika | 善三法 | 第一目之名；論之判——siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti（或善或無記，無不善之頭陀支） | 〔CSCD §37〕 |
| pāpiccha | 惡欲者 | 破之所引之經語之第一 | 〔CSCD §37〕 |
| icchāpakata | 為欲所壞者 | 同上之第二 | 〔CSCD §37〕 |
| laddhavohāra | 所得之名言 | 論再舉總說單元之三訓以破之 | 〔CSCD §37〕 |
| kusalattikavinimutta | 離善三法者 | 第二番之破——引「有主張頭陀支離善三法」之說而破之 | 〔CSCD §37〕 |
| vacanavirodha | 語之相違 | 破之樞——彼說與「受持頭陀之德而行」之語相違 | 〔CSCD §37〕 |
| dhutaguṇa | 頭陀之德 | 所引之語之樞語 | 〔CSCD §37〕 |
頭陀者與說頭陀者之四句〔CSCD §37〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dhuta | 頭陀者 | 論自釋二義——dhutakileso vā puggalo kilesadhunano vā dhammo（已抖落煩惱之人，或能抖落煩惱之法） | 〔CSCD §37〕 |
| dhutavāda | 說頭陀者 | 四句之第二端 | 〔CSCD §37〕 |
| Bākulatthera | 薄拘羅長老 | 第一句（是頭陀而非說頭陀）之人；本欄之讀（人名） | 〔CSCD §37〕 |
| Upanandatthera | 優波難陀長老 | 第二句（非頭陀而是說頭陀）之人；論並出其全稱 āyasmā upanando sakyaputto（釋子優波難陀）；本欄之讀 | 〔CSCD §37〕 |
| Lāḷudāyī | 羅樓陀夷 | 第三句（非頭陀亦非說頭陀）之人；本欄之讀 | 〔CSCD §37〕 |
| Sāriputta | 舍利弗 | 第四句（是頭陀亦是說頭陀）之人，論以 dhammasenāpati viya（如法將）繫之；其名從既有之讀（活命遍淨之單元既出其人） | 〔CSCD §37〕 |
| ovadati・anusāsati | 教誡・教授 | 四句之分判之樞——以頭陀支教他與否 | 〔CSCD §37〕 |
| ubhayavipanna・ubhayasampanna | 二俱失者・二俱具者 | 第三、第四句之判語 | 〔CSCD §37〕 |
五頭陀法〔CSCD §37〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dhutadhammā | 頭陀法 | 五法之總名——論自標其為 dhutaṅgacetanāya parivārakā pañca dhammā（頭陀支之思之伴類五法） | 〔CSCD §37〕 |
| pavivekatā | 遠離性 | 五法之第四 | 〔CSCD §37〕 |
| idamatthitā | 唯此為務性 | 五法之第五；論自釋其為 ñāṇameva（唯是智）；本欄之讀 | 〔CSCD §37〕 |
| paṭikkhepavatthu | 所遮之事 | 無貪於此中抖落貪 | 〔CSCD §37〕 |
| ādīnavapaṭicchādaka moha | 覆過患之癡 | 無癡於此中抖落之 | 〔CSCD §37〕 |
| kāmasukhānuyoga | 欲樂之耽 | 二邊之第一——由受用所許之物而轉起者；依先例勝從既立之讀（戒之品之詞條作 kāmasukhallikānuyoga＝欲樂之耽，本篇之形少中間之 -llika-），本欄原提「欲樂之耽著」，誌之 | 〔CSCD §37〕 |
| attakilamathānuyoga | 自苦之勤 | 二邊之第二——由於頭陀支過度省儉而轉起者；依先例勝從既立之讀（戒之品之詞條），本欄原提「自苦之耽著」，誌之 | 〔CSCD §37〕 |
| atisallekha | 過度之省儉 | 第二邊之因；「省儉」從既立之 sallekhatā | 〔CSCD §37〕 |
由略廣之釋〔CSCD §37〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| samāsa・byāsa | 略・廣 | 末目之二面 | 〔CSCD §37〕 |
| sīsaṅga | 頭首支 | 略說之三——次第乞食支・一坐食支・露地住支；本欄之讀 | 〔CSCD §37〕 |
| asambhinnaṅga | 不雜支 | 略說之五——阿蘭若住・糞掃衣・三衣・常坐・塚間住五支；本欄之讀 | 〔CSCD §37〕 |
| cīvarapaṭisaṃyutta・piṇḍapātapaṭisaṃyutta・senāsanapaṭisaṃyutta・vīriyapaṭisaṃyutta | 衣相應・食相應・座臥處相應・精進相應 | 四類之名（二・五・五・一）——本品切界之所依 | 〔CSCD §37〕 |
| paccayanissita・vīriyanissita | 依資具者・依精進者 | 二類之名（十二・一） | 〔CSCD §37〕 |
| sevitabba・asevitabba | 當習・不當習 | 二類之第二對；論以業處之增減為判 | 〔CSCD §37〕 |
| vāsanattha | 為熏習之故 | 習之而不增亦不減者，仍當習之——為將來之熏習 | 〔CSCD §37〕 |
| sikkhamānasāmaṇerī | 式叉摩那與沙彌尼 | 廣說之五眾之第四；本欄之讀 | 〔CSCD §37〕 |
| dutiyikā | 第二伴 | 比丘尼不得無伴而住——其三支難行之由 | 〔CSCD §37〕 |
| samānacchandā | 同志欲者 | 難得之伴之條件 | 〔CSCD §37〕 |
| saṃsaṭṭhavihāra | 雜住 | 縱得其伴亦不免者 | 〔CSCD §37〕 |
| dupparihāra | 難行 | 比丘尼之三支之判語 | 〔CSCD §37〕 |
| ekappahāra | 一時 | ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti——一比丘得一時具行諸支之判 | 〔CSCD §37〕 |
| sādhujanapāmojjattha | 為善人之喜悅 | 奧書之語；從既立之讀（定之利益之單元既出其式） | 〔CSCD §37〕 |
| paricchedo | 品 | 奧書之語——Dhutaṅganiddeso nāma dutiyo paricchedo. | 〔CSCD §37〕 |
須併觀之三處 ①四十二之數之二形——論於略廣之目之首作 dvācattālīsa honti（首音節 dvā-）而於其末作 dvecattālīsa hontī（首音節 dve-），同一數而二形（本欄實測各 1 見）。照錄不改不代齊。②sīsaṅga（頭首支）與 asambhinnaṅga（不雜支）二名，論唯出其名而不釋其義，其義唯由其例可推（頭首支者，持之則其餘自持；不雜支者，不與他支相攝）——二讀皆本欄之讀，不代論釋其名。③十三支之四類即本品之切界之所依——Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti. 逐字為品夾《總覽》之四單元之界之所本（衣二・食五・住五・精進一）；本欄誌其為論主自設之類而不代裁其切界。
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・前篇之異說之家 aṅguttarabhāṇakā 俱零命中。方括注唯二式（[§NN] 段號 1 個與版頁記 7 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
二番之破之非異讀之用〔本欄實測〕 本篇有二番之破，皆以假設之對論者立之而不繫其家之名：①Yo pana vadeyya ''pāpiccho icchāpakato āraññiko hotīti ādivacanato⋯akusalampi dhutaṅga''nti. So vattabbo –（若有人如是說⋯當語彼曰）；②''Yesampi⋯kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi.⋯tasmā taṃ na gahetabba''nti（全段繫引號）。二者皆非 keci／eke 之無名異說之標，亦非異讀，本欄誌其位而不入異讀之數；論於二番皆自破而自結，本目不代評其破。
引號之數〔本欄自捕〕 全篇 '' 實測 21 處為奇數——本欄逐處反查：成對者 10（''pāpiccho⋯dhutaṅga''・''natthi akusalaṃ dhutaṅga''・''Yesampi⋯na gahetabba''・''tayidaṃ āyasmā bākulo dhuto na dhutavādo''・''tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo''・''tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo''・''appicchataṃyeva nissāyā''・''yā cetanā, taṃ dhutaṅganti vadantī''・''sīle patiṭṭhāya naro sapañño''・''akusalacittena araññe na vasatī''〔在第一番之破之內〕）共 20 處，餘 1 處為第四句之引之開而無其收——Yathāha, ''tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti.（四句之前三句皆以 dhutavādo''ti. 收其引，而第四句作 dhutavādo cāti.——無收之引號）。其差一盡由此一處所致。照錄不改不代補。此為本篇之最明之字面之疑。
本欄自出之字面之記（二處） ①四十二之數之二形（dvācattālīsa／dvecattālīsa，見目二須併觀①）。②本品十五科之中唯本篇之科題不繫序號（見目一）。二者皆誌之不改。
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 §37〕 | ''pāpiccho icchāpakato āraññiko hotīti ādivacanato | 惡欲者・為欲所壞者而作阿蘭若住者——對論者所執之經語 | (a. ni. 5.181; pari. 325) |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā bākulo dhuto na dhutavādo''ti. | 尊者薄拘羅是頭陀而非說頭陀 | 無 |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo''ti. | 尊者釋子優波難陀非頭陀而是說頭陀 | 無 |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo''ti. | 尊者羅樓陀夷非頭陀亦非說頭陀 | 無 |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti. | 尊者舍利弗是頭陀亦是說頭陀（引號不收，見目三） | 無 |
| 〔CSCD §37〕 | ''appicchataṃyeva nissāyā''tiādivacanato | 唯依少欲——五頭陀法之證 | (a. ni. 5.181; pari. 325) |
| 〔CSCD §37〕 | Aṭṭhakathāyampi vuttaṃ ''yā cetanā, taṃ dhutaṅganti vadantī''ti. | 義注亦說「彼思即頭陀支」 | 無（自標其為義注所說而不繫圓括注） |
| 〔CSCD §37〕 | ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya | 全書之綱領偈之首句——論以之自結本品 | 無 |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 2 處，其書二而二處同（(a. ni. 5.181; pari. 325) 二見，逐字相同）。引式之標 Yathāha 4 見——本品六單元中 Yathāha 最密者，且四見皆在四句之段而逐句各一。Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。
四人之名唯出於所引之句〔本欄實測〕 四句之四人（薄拘羅・釋子優波難陀・羅樓陀夷・舍利弗），論皆以 viya（如）先舉其名於散文，而後以 Yathāha 引其句為證——散文之名與所引之句之名逐一相應（bākulatthero／āyasmā bākulo・upanandatthero／āyasmā upanando sakyaputto・lāḷudāyī／āyasmā lāḷudāyī・dhammasenāpati／āyasmā sāriputto）。第四人之散文作「法將」而所引之句作「舍利弗」——一人二名，本欄誌其實而不代齊。
論主自陳之三處 ①Tasmā suvuttamidaṃ ''natthi akusalaṃ dhutaṅga''nti.（故此善說）②Tāni atthato lakkhaṇādīhi ca vuttāneva.（彼等已由義與相等說訖——論自標第四問已答於前篇）③ayaṃ samāsabyāsato vaṇṇanā（此由略廣之釋）。三處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之特——四見皆為人之比 viya（詞界）全篇實測 4 見，四見皆繫於四句之四人（bākulatthero viya・upanandatthero viya・lāḷudāyī viya・dhammasenāpati viya）——本篇無一物之喻。連聲之比況形・sadisa 諸形・Yathā／yathā 之比況領語・upamā／-ūpama 俱零命中（Yathāha 4 見為引式之標，非比況領語）。
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §37〕 | bākulatthero viya, ayaṃ dhuto na dhutavādo | 如薄拘羅長老——第一句之人 |
| 〔CSCD §37〕 | upanandatthero viya, ayaṃ na dhuto dhutavādo | 如優波難陀長老——第二句之人 |
| 〔CSCD §37〕 | Yo ubhayavipanno lāḷudāyī viya | 如羅樓陀夷——第三句之人 |
| 〔CSCD §37〕 | Yo pana ubhayasampanno dhammasenāpati viya | 如法將——第四句之人 |
乙・修辭之可核觀察 ①veditabba 之族（當知）全篇 11 見——本品六單元中最密者，其密在五問之標（五見）與其答。②Tattha 之提示語 7 見——本品六單元中最密者。③…pe… 省略式 1 見（paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti，十三支之名之略）——本品六單元中唯此一見。④vaṭṭati（可）之判語 1 見——與前四單元之 13／11／9／4 見相較，本篇之律儀之判最薄，其文為決擇而非行儀。⑤偈頌 1 首 2 行（總說單元之偈之後二行之重舉，縮排四空格）——本篇無自有之結頌，與十三支各篇之皆有結頌者異。⑥本篇無事例（人事之記）：四人皆為四句之例，其事不述。⑦問與破之式——Yo pana vadeyya⋯So vattabbo –（若有人如是說⋯當語彼曰）1 見，Kasmā?（何故）1 見。
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 §37〕 Kusalattikato ceva, dhutādīnaṃ vibhāgato;／Samāsabyāsato cāpi, viññātabbo vinicchayoti. | 本品之總說單元 | 論逐字重舉彼篇之偈之後二行而以之開本篇——論自標之續 |
〔CSCD §37〕 Tāni atthato lakkhaṇādīhi ca vuttāneva. | 本品之總說單元 | 論自標第四問已答於彼篇（由義與由相等二目） |
〔CSCD §37〕 dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti | 本品衣・食・住・精進四單元 | 論自設之四類即本品四單元之界之所本 |
〔CSCD §37〕 rāgacaritassa ceva mohacaritassa ca | 業處之品之性行之單元 | 六性行與其人之立在彼篇；本篇繫頭陀支之所宜於其二 |
〔CSCD §37〕 Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. | 業處之品 | 「苦行道」之定讀在彼品既立 |
〔CSCD §37〕 Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. | 本品住之五支之單元 | 二支之行在彼篇；本篇獨開瞋行者之一路 |
〔CSCD §37〕 dhammasenāpati viya | 戒之品之活命遍淨之單元 | 舍利弗長老之事在彼篇（極省儉之行之例）；本篇唯以之為第四句之人 |
〔CSCD §37〕 ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge | 戒之品之首・全書 | 全書之綱領偈之標在彼品之首；本篇以之自結，全書廿三品之奧書皆繫此偈 |
〔CSCD §37〕 Iti sādhujanapāmojjatthāya kate visuddhimagge／Dhutaṅganiddeso nāma dutiyo paricchedo. | 定之利益之單元之十一品總目 | 「頭陀支之解釋」為第二品，其名在彼篇之總目逐字可核 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries one ### line, the section title ### Dhutaṅgapakiṇṇakakathā. This is the only one of the chapter’s fifteen sections without a number (the other fourteen are ### 2. Dhutaṅganiddeso and ### 1. Paṃsukūlikaṅgakathā through ### 13. Nesajjikaṅgakathā; this column checked all six units). The fact is recorded without supplying a number.
Paragraph-number domain The base-text column has only 〔CSCD §37〕, while the unit occupies 7,479 bytes—the largest of the chapter’s six units in which one number carries one whole section.
Five-question frame The unit’s structure consists of five questions set out by the Commentator himself in one sequence at 〔CSCD §37〕: Dhutādīnaṃ … vibhāgatoti dhuto veditabbo. Dhutavādo veditabbo. Dhutadhammā veditabbā. Dhutaṅgāni veditabbāni. Kassa dhutaṅgasevanā sappāyāti veditabbaṃ. This column checked the location of each answer in the base-text column. The first is answered by Tattha dhutoti dhutakileso vā puggalo (one sentence only); the second by Dhutavādoti ettha pana … (a fourfold classification, each attached to one person); the third by Dhutadhammā veditabbāti appicchatā … (five qualities); the fourth by Dhutaṅgāni veditabbānīti terasa dhutaṅgāni (the treatise marks it as already explained and does not repeat it—Tāni atthato lakkhaṇādīhi ca vuttāneva.); and the fifth by Kassa … dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca. Five questions match five answers exactly: no question is unanswered and no answer falls outside the set.
Three divisions and their self-closings Each of the unit’s three large divisions closes with the Commentator’s own formula, copied here verbatim: (1) ayaṃ tāva kusalattikato vaṇṇanā (explanation by the wholesome triad); (2) ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā (explanation by distinctions beginning with the ascetic); and (3) ayaṃ samāsabyāsato vaṇṇanā (explanation in brief and in detail). The three closings correspond one for one to the last three modes of the verse in the general unit.
Chapter conclusion and colophon The final passage begins Ettāvatā ca ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge … samādātabbadhutaṅgakathā bhāsitā hoti.—the treatise closes the chapter with the programmatic verse of the whole work. It is followed by two colophon lines (both indented two spaces): Iti sādhujanapāmojjatthāya kate visuddhimagge and Dhutaṅganiddeso nāma dutiyo paricchedo. The colophon calls this “the second chapter named the Explanation of the Ascetic Practices,” in the same form as the colophons of the chapters in the division on wisdom (this column records only its wording and does not compare the form throughout the work).
Connections before and after This unit follows the unit on the sitter’s practice. After Idāni … –, its opening repeats verbatim the last two lines of the verse in the general unit (Kusalattikato ceva, dhutādīnaṃ vibhāgato;／Samāsabyāsato cāpi, viññātabbo vinicchayoti. –) and identifies its own procedure with Imissā gāthāya vasena vaṇṇanā hoti. (“the explanation is given according to this verse”). The treatise continues not by naming a practice but by continuing the verse. The chapter on meditation subjects follows. The colophon here ends this chapter, and the first sentence of the next chapter does not belong to this unit’s domain, so this section does not cite it.
Movement The chapter Overview assigns this unit to Movement §F, “Miscellany Discussion on the Ascetic Practices.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include dhutaṅga (ascetic practice), the names of the thirteen practices from refuse-rag wearing through sitting, kilesa (defilement), sekkha (trainee), puthujjana (ordinary person), khīṇāsava (one whose taints are destroyed), kusala・akusala・abyākata (wholesome／unwholesome／indeterminate), appicchatā・santuṭṭhitā・sallekhatā (fewness of wishes／contentment／austerity), alobha・amoha (non-greed／non-delusion), ñāṇa (knowledge), rāgacarita・dosacarita・mohacarita (one of greedy temperament／hating temperament／deluded temperament), dukkhāpaṭipadā (painful practice), cetanā (volition), aṭṭhakathā (Commentary), bhikkhu (bhikkhu), bhikkhunī (bhikkhunī), sāmaṇera (novice), upāsaka・upāsikā (male lay follower／female lay follower), susāna (charnel ground), sikkhāpada (training rule), Dhammasenāpati (General of the Dhamma), and sīla・samādhi・paññā (virtue／concentration／wisdom). Only terms new to this unit are listed below.
Analysis by the Wholesome Triad 〔CSCD §37〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kusalattika | wholesome triad | name of the first mode; the treatise’s judgment is siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti (they may be wholesome or indeterminate; there is no unwholesome ascetic practice) | 〔CSCD §37〕 |
| pāpiccha | one of evil wishes | first term in the canonical statement cited by the objection | 〔CSCD §37〕 |
| icchāpakata | one overcome by wishes | second term in the same statement | 〔CSCD §37〕 |
| laddhavohāra | designation acquired | the treatise again uses the general unit’s three explanations in its refutation | 〔CSCD §37〕 |
| kusalattikavinimutta | outside the wholesome triad | second refutation—the position that ascetic practices are outside the wholesome triad is cited and refuted | 〔CSCD §37〕 |
| vacanavirodha | contradiction in wording | pivot of the refutation—the position contradicts the statement “one practices having undertaken ascetic qualities” | 〔CSCD §37〕 |
| dhutaguṇa | ascetic quality | pivotal term in the statement cited | 〔CSCD §37〕 |
Fourfold Classification of the Ascetic and the Speaker on Asceticism 〔CSCD §37〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dhuta | ascetic | the treatise gives two meanings—dhutakileso vā puggalo kilesadhunano vā dhammo (a person whose defilements have been shaken off, or a quality that shakes off defilements) | 〔CSCD §37〕 |
| dhutavāda | speaker on asceticism | second term in the fourfold classification | 〔CSCD §37〕 |
| Bākulatthera | Elder Bākula | person in the first case (ascetic but not speaker on asceticism); this column’s own reading (proper name) | 〔CSCD §37〕 |
| Upanandatthera | Elder Upananda | person in the second case (not ascetic but speaker on asceticism); the treatise also gives the full form āyasmā upanando sakyaputto (Venerable Upananda the Sakyan); this column’s own reading | 〔CSCD §37〕 |
| Lāḷudāyī | Lāḷudāyī | person in the third case (neither ascetic nor speaker on asceticism); this column’s own reading | 〔CSCD §37〕 |
| Sāriputta | Sāriputta | person in the fourth case (both ascetic and speaker on asceticism), connected in prose with dhammasenāpati viya (“like the General of the Dhamma”); the name follows an existing reading (he already appears in the unit on purification of livelihood) | 〔CSCD §37〕 |
| ovadati・anusāsati | admonishes・instructs | pivot of the fourfold division—whether one teaches others through the ascetic practices | 〔CSCD §37〕 |
| ubhayavipanna・ubhayasampanna | one who fails in both・one who possesses both | judgments in the third and fourth cases | 〔CSCD §37〕 |
The Five Ascetic Qualities 〔CSCD §37〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dhutadhammā | ascetic qualities | collective name of the five—the treatise identifies them as dhutaṅgacetanāya parivārakā pañca dhammā (five qualities accompanying the volition of an ascetic practice) | 〔CSCD §37〕 |
| pavivekatā | seclusion | fourth of the five | 〔CSCD §37〕 |
| idamatthitā | devotion to this alone | fifth of the five; the treatise explains it as ñāṇameva (knowledge alone); this column’s own reading | 〔CSCD §37〕 |
| paṭikkhepavatthu | object refused | the locus from which non-greed shakes off greed | 〔CSCD §37〕 |
| ādīnavapaṭicchādaka moha | delusion that conceals the danger | what non-delusion shakes off | 〔CSCD §37〕 |
| kāmasukhānuyoga | devotion to sensual pleasure | first of the two extremes—arising through the use of permitted things; following precedent, this column gives priority to the already-established reading (the chapter on virtue has kāmasukhallikānuyoga = devotion to sensual pleasure; the present form lacks medial -llika-), while this column’s original proposal “attachment to sensual pleasure” is recorded | 〔CSCD §37〕 |
| attakilamathānuyoga | devotion to self-mortification | second extreme—arising from excessive austerity in the ascetic practices; following precedent, this column gives priority to the already-established reading (chapter on virtue), while the original proposal “attachment to self-mortification” is recorded | 〔CSCD §37〕 |
| atisallekha | excessive austerity | cause of the second extreme; “austerity” follows the already established sallekhatā | 〔CSCD §37〕 |
Explanation in Brief and in Detail 〔CSCD §37〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| samāsa・byāsa | brief・detailed | two aspects of the final mode | 〔CSCD §37〕 |
| sīsaṅga | principal practice | the three in brief—house-to-house seeking, one-session eating, and open-air dwelling; this column’s own reading | 〔CSCD §37〕 |
| asambhinnaṅga | unmixed practice | the five in brief—forest dwelling, refuse-rag wearing, triple-robe wearing, sitting, and charnel-ground dwelling; this column’s own reading | 〔CSCD §37〕 |
| cīvarapaṭisaṃyutta・piṇḍapātapaṭisaṃyutta・senāsanapaṭisaṃyutta・vīriyapaṭisaṃyutta | connected with robes・almsfood・lodging・energy | names of the four classes (two, five, five, and one)—the basis of this chapter’s unit boundaries | 〔CSCD §37〕 |
| paccayanissita・vīriyanissita | depending on requisites・depending on energy | names of two classes (twelve and one) | 〔CSCD §37〕 |
| sevitabba・asevitabba | should be cultivated・should not be cultivated | second pair of two classes; the treatise judges according to increase or decline of the meditation subject | 〔CSCD §37〕 |
| vāsanattha | for the sake of conditioning | even one for whom cultivation brings neither increase nor decline should still cultivate—for conditioning in the future | 〔CSCD §37〕 |
| sikkhamānasāmaṇerī | probationer and female novice | fourth of the five groups in the detailed count; this column’s own reading | 〔CSCD §37〕 |
| dutiyikā | second companion | a bhikkhunī may not dwell without a companion—the reason three practices are difficult | 〔CSCD §37〕 |
| samānacchandā | one with the same aspiration | condition of the companion who is hard to find | 〔CSCD §37〕 |
| saṃsaṭṭhavihāra | mixed dwelling | what cannot be avoided even when a companion is found | 〔CSCD §37〕 |
| dupparihāra | difficult to perform | judgment on the three practices for a bhikkhunī | 〔CSCD §37〕 |
| ekappahāra | at one time | ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti—judgment that one bhikkhu can observe all the practices at one time | 〔CSCD §37〕 |
| sādhujanapāmojjattha | for the delight of good people | expression in the colophon; following the already established reading (the formula occurs in the unit on the benefits of concentration) | 〔CSCD §37〕 |
| paricchedo | chapter | expression in the colophon—Dhutaṅganiddeso nāma dutiyo paricchedo. | 〔CSCD §37〕 |
Three Points to Read Together (1) Two forms of the number forty-two: at the beginning of the treatment in brief and in detail, the treatise has dvācattālīsa honti (initial dvā-), while at the end it has dvecattālīsa hontī (initial dve-): two forms for the same number (direct measurement: 1 occurrence each). They are copied without alteration or regularization. (2) The terms sīsaṅga (principal practice) and asambhinnaṅga (unmixed practice) are given but not explained by the treatise; their meanings can only be inferred from the examples (maintaining a principal practice automatically maintains others, while an unmixed practice is not included in another). Both readings are this column’s own, and this column does not supply an explanation on the treatise’s behalf. (3) The four classes of the thirteen practices are the basis of this chapter’s unit boundaries: Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti. gives verbatim the basis for the four unit boundaries in the chapter Overview (two robe, five food, five dwelling, and one energy practice). This column records the categories established by the Commentator and does not decide the unit boundaries on their behalf.
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, the report marker kira, or aṅguttarabhāṇakā, the named school in the preceding unit. Square brackets have only two forms: one paragraph number [§NN] and seven edition-page markers, all of the latter inside notes. Nothing found is recorded as nothing found: the base-text column itself contains no record of a variant reading.
Non-variant use of two rounds of refutation [direct measurement in this column] The unit has two rounds of refutation, each posed through a hypothetical interlocutor without the name of a school: (1) Yo pana vadeyya ''pāpiccho icchāpakato āraññiko hotīti ādivacanato … akusalampi dhutaṅga''nti. So vattabbo – (“if someone should say … he should be told”); and (2) ''Yesampi … kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi. … tasmā taṃ na gahetabba''nti (the whole passage is enclosed in quotation marks). Neither is an anonymous divergent-explanation marker of the keci／eke type, nor a variant reading. This column records their locations without counting them as variants; the treatise refutes and concludes both objections itself, and this section does not evaluate the refutations on its behalf.
Count of quotation marks [caught by this column] The full unit has 21 occurrences of '', an odd number. This column checked every place. Ten pairs account for 20 occurrences: ''pāpiccho … dhutaṅga''; ''natthi akusalaṃ dhutaṅga''; ''Yesampi … na gahetabba''; ''tayidaṃ āyasmā bākulo dhuto na dhutavādo''; ''tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo''; ''tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo''; ''appicchataṃyeva nissāyā''; ''yā cetanā, taṃ dhutaṅganti vadantī''; ''sīle patiṭṭhāya naro sapañño''; and ''akusalacittena araññe na vasatī'' (within the first refutation). The remaining one is an opening mark in the fourth cited case with no close: Yathāha, ''tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti. (the first three cases close with dhutavādo''ti., but the fourth has dhutavādo cāti. with no closing mark). This single place accounts for the entire difference. It is copied without alteration and no mark is supplied. This is the clearest literal uncertainty in the unit.
Two records of wording in the column itself (1) Two forms of the number forty-two (dvācattālīsa／dvecattālīsa, Section II, point 1). (2) This is the only unnumbered section title among the chapter’s fifteen sections (Section I). Both are recorded without alteration.
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 §37〕 | ''pāpiccho icchāpakato āraññiko hotīti ādivacanato | one of evil wishes, overcome by wishes, becomes a forest dweller—the canonical statement held by the interlocutor | (a. ni. 5.181; pari. 325) |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā bākulo dhuto na dhutavādo''ti. | Venerable Bākula is an ascetic but not a speaker on asceticism | none |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo''ti. | Venerable Upananda the Sakyan is not an ascetic but is a speaker on asceticism | none |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo''ti. | Venerable Lāḷudāyī is neither an ascetic nor a speaker on asceticism | none |
| 〔CSCD §37〕 | Yathāha, ''tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti. | Venerable Sāriputta is both an ascetic and a speaker on asceticism (quotation mark left unclosed; Section III) | none |
| 〔CSCD §37〕 | ''appicchataṃyeva nissāyā''tiādivacanato | depending only on fewness of wishes—support for the five ascetic qualities | (a. ni. 5.181; pari. 325) |
| 〔CSCD §37〕 | Aṭṭhakathāyampi vuttaṃ ''yā cetanā, taṃ dhutaṅganti vadantī''ti. | the Commentary also says, “They say that this volition is the ascetic practice” | none (identified as a statement of the Commentary, with no parenthetical source note) |
| 〔CSCD §37〕 | ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya | first line of the whole work’s programmatic verse—the treatise closes the chapter with it | none |
Counts of citation formulas and sources [direct measurement in this column] There are 2 parenthetical source notes in this unit, naming the same two works in both places ((a. ni. 5.181; pari. 325), appearing twice with identical wording). The marker Yathāha occurs 4 times—its highest density among the chapter’s six units, with one occurrence for each case in the fourfold classification. Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, Apare āhu, and kira all occur zero times.
The four personal names in both prose and citations [direct measurement in this column] For each of the four persons in the classification (Bākula, Upananda the Sakyan, Lāḷudāyī, and Sāriputta), the treatise first names the person in prose with viya (“like”) and then cites a statement as evidence with Yathāha. The prose and citation names correspond one for one: bākulatthero／āyasmā bākulo; upanandatthero／āyasmā upanando sakyaputto; lāḷudāyī／āyasmā lāḷudāyī; and dhammasenāpati／āyasmā sāriputto. The fourth is “General of the Dhamma” in prose and “Sāriputta” in the citation—one person with two names. This column records the fact without making them uniform.
Three statements made by the Commentator himself (1) Tasmā suvuttamidaṃ ''natthi akusalaṃ dhutaṅga''nti. (“therefore this is well said”); (2) Tāni atthato lakkhaṇādīhi ca vuttāneva. (“they have already been explained by meaning and characteristic and the rest”—the treatise marks the fourth question as already answered in the preceding units); and (3) ayaṃ samāsabyāsato vaṇṇanā (“this is the explanation in brief and in detail”). All three are statements of the Commentator himself; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only where a simile occurs and what it is paired with; it makes no literary assessment.
A. The distinctive similes—all four compare persons A direct measurement of the full unit found 4 occurrences of viya at a word boundary, all four attached to the four people of the fourfold classification (bākulatthero viya, upanandatthero viya, lāḷudāyī viya, and dhammasenāpati viya). The unit has no simile involving an object. Sandhi forms expressing comparison, forms of sadisa, the comparison leaders Yathā／yathā, and upamā／-ūpama all occur zero times (Yathāha occurs 4 times as a citation marker, not a comparison leader).
| Location | Simile [verbatim] | Point of Comparison |
|---|---|---|
| 〔CSCD §37〕 | bākulatthero viya, ayaṃ dhuto na dhutavādo | like the Elder Bākula—the person in the first case |
| 〔CSCD §37〕 | upanandatthero viya, ayaṃ na dhuto dhutavādo | like the Elder Upananda—the person in the second case |
| 〔CSCD §37〕 | Yo ubhayavipanno lāḷudāyī viya | like Lāḷudāyī—the person in the third case |
| 〔CSCD §37〕 | Yo pana ubhayasampanno dhammasenāpati viya | like the General of the Dhamma—the person in the fourth case |
B. Verifiable rhetorical observations (1) Forms of veditabba (“should be understood”) occur 11 times—their highest density among the chapter’s six units, concentrated in the five questions (5 occurrences) and their answers. (2) The prompt Tattha occurs 7 times—its highest density among the chapter’s six units. (3) The omission formula …pe… occurs once (paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti, abbreviating the names of the thirteen practices)—its only occurrence among the chapter’s six units. (4) The judgment word vaṭṭati (“may”) occurs once; compared with 13／11／9／4 occurrences in the preceding four units, disciplinary judgments are sparsest here, because the prose is analytical rather than procedural. (5) There is 1 verse in 2 lines (the repeated last two lines of the verse in the general unit, indented four spaces). The unit has no closing verse of its own, unlike every section on an individual practice. (6) The unit has no narrated event involving a person: the four persons are examples in the fourfold classification, and none of their stories is told. (7) Question-and-refutation forms: Yo pana vadeyya … So vattabbo – (“if someone should say … he should be told”) occurs once, and Kasmā? (“why?”) once.
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 §37〕 Kusalattikato ceva, dhutādīnaṃ vibhāgato;／Samāsabyāsato cāpi, viññātabbo vinicchayoti. | general unit of this chapter | the treatise opens this unit by repeating verbatim the last two lines of that unit’s verse—a continuation marked by the treatise itself |
〔CSCD §37〕 Tāni atthato lakkhaṇādīhi ca vuttāneva. | general unit of this chapter | the treatise marks the fourth question as already answered there (the modes by meaning and by characteristic and the rest) |
〔CSCD §37〕 dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti | four units on robes, food, dwelling, and energy in this chapter | the four classes established by the treatise are the basis of the four unit boundaries in the chapter |
〔CSCD §37〕 rāgacaritassa ceva mohacaritassa ca | unit on temperament in the chapter on meditation subjects | the six temperaments and their persons are established there; here the ascetic practices are attached as supportive for two of them |
〔CSCD §37〕 Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. | chapter on meditation subjects | the established reading “painful practice” occurs there |
〔CSCD §37〕 Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. | unit on the five dwelling practices in this chapter | the two practices are described there; here the treatise opens a distinct route for one of hating temperament |
〔CSCD §37〕 dhammasenāpati viya | unit on purification of livelihood in the chapter on virtue | the story of the Elder Sāriputta occurs there (as an example of extreme austerity); here he is only the person in the fourth case |
〔CSCD §37〕 ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge | opening of the chapter on virtue・the whole work | the whole work’s programmatic verse is established at the opening of that chapter; this unit closes itself with it, and the colophons of all twenty-three chapters are tied to the verse |
〔CSCD §37〕 Iti sādhujanapāmojjatthāya kate visuddhimagge／Dhutaṅganiddeso nāma dutiyo paricchedo. | eleven-chapter overview in the unit on the benefits of concentration | “Explanation of the Ascetic Practices” is the second chapter; its name can be checked verbatim in the overview there |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.