2. Dhutaṅganiddeso2. 头陀支的解释
2. Dhutaṅganiddeso2. 头陀支的解释
§22
Idāni yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, te guṇe sampādetuṃ yasmā samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ. Evañhissa appicchatāsantuṭṭhitāsallekhapavivekāpacayavīriyārambhasubharatādiguṇasalilavikkhālitamalaṃ sīlañceva suparisuddhaṃ bhavissati, vatāni ca sampajjissanti. Iti anavajjasīlabbataguṇaparisuddhasabbasamācāro porāṇe ariyavaṃsattaye patiṭṭhāya catutthassa bhāvanārāmatāsaṅkhātassa ariyavaṃsassa adhigamāraho bhavissati. Tasmā dhutaṅgakathaṃ ārabhissāma.
现在,为了清净前述种类的戒,需要具备少欲、知足等德,因此已受持戒的瑜伽者应当受持头陀支。如此,他的戒将被少欲、知足、削减、远离、不积聚、精进、喜足等德的水流洗净污垢而极清净,诸戒行也将圆满。如此,具足无过失的戒行德、清净一切行仪者,依止古代三种圣种,将有资格证得第四种名为喜乐修习的圣种。因此,我们将开始头陀支的论述。
Bhagavatā hi pariccattalokāmisānaṃ kāye ca jīvite ca anapekkhānaṃ anulomapaṭipadaṃyeva ārādhetukāmānaṃ kulaputtānaṃ terasadhutaṅgāni anuññātāni. Seyyathidaṃ – paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅgaṃ, āraññikaṅgaṃ, rukkhamūlikaṅgaṃ, abbhokāsikaṅgaṃ, sosānikaṅgaṃ, yathāsanthatikaṅgaṃ, nesajjikaṅganti. Tattha –
世尊为那些舍弃世间利养、对身与命无所顾念、希望成就随顺道的善男子们允许了十三种头陀支。即:尘堆衣支、三衣支、乞食支、次第乞食支、一座食支、钵食支、时后不食支、阿兰若住支、树下住支、露地住支、冢间住支、随处住支、常坐不卧支。其中——
Atthato lakkhaṇādīhi, samādānavidhānato;
从义、相等,从受持的方法,
Pabhedato bhedato ca, tassa tassānisaṃsato.
从分类、从区别,以及从各自的功德,
Kusalattikato ceva, dhutādīnaṃ vibhāgato;
从善三种,从头陀等的分别论,
Samāsabyāsato cāpi, viññātabbo vinicchayo.
以及从总说与广说,应当了知其决择。
§23
Tattha ti tāva rathikasusānasaṅkārakūṭādīnaṃ yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena tesu tesu paṃsukūlamivāti paṃsukūlaṃ, atha vā paṃsu viya kucchitabhāvaṃ ulatīti paṃsukūlaṃ, kucchitabhāvaṃ gacchatīti vuttaṃ hoti. Evaṃ laddhanibbacanassa paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ , taṃ sīlamassāti . Paṃsukūlikassa aṅgaṃ . Aṅganti kāraṇaṃ vuccati. Tasmā yena samādānena so paṃsukūliko hoti, tassetaṃ adhivacananti veditabbaṃ.
其中,首先,因为在街道、墓地、垃圾堆等任何地方的尘土上放置,以升起之义,在那些地方如同尘土堆,故为尘堆衣;或者,如同尘土般到达卑劣状态,故为尘堆衣,即是说到达卑劣状态。如此得名的尘堆衣的持用为尘堆衣,那是他的戒。尘堆衣者的支。支即是说原因。因此,应当了知,由于那个受持,他成为尘堆衣者,这是它的同义词。
Eteneva nayena saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātaṃ ticīvaraṃ sīlamassāti . Tecīvarikassa aṅgaṃ .
以同样的方法,名为桑喀帝、上衣、下衣的三衣是他的戒。三衣者的支。
Bhikkhāsaṅkhātānaṃ pana āmisapiṇḍānaṃ pātoti piṇḍapāto, parehi dinnānaṃ piṇḍānaṃ patte nipatananti vuttaṃ hoti. Taṃ piṇḍapātaṃ uñchati taṃ taṃ kulaṃ upasaṅkamanto gavesatīti . Piṇḍāya vā patituṃ vatametassāti piṇḍapātī, patitunti carituṃ, piṇḍapātī eva piṇḍapātiko. Piṇḍapātikassa aṅgaṃ .
然而,称为「比库食」的物质食团之落下为「团食」,意思是说:他人所给予的食团落入钵中。他寻求那团食,前往各家寻觅,这就是「乞食」。或者「为了团食而行」是他的戒,「行」即是「行走」,乞食者即是「行乞食者」。行乞食者之支分为「行乞食支」。
Dānaṃ vuccati avakhaṇḍanaṃ, apetaṃ dānatoti apadānaṃ, anavakhaṇḍananti attho. Saha apadānena sapadānaṃ, avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti. Sapadānaṃ carituṃ idamassa sīlanti sapadānacārī, sapadānacārī eva . Tassa aṅgaṃ .
「施」被称为「不断绝」,「无此施」为「无施」,意思是「不断绝」。与无施一起为「有施」,意思是说:不断绝、不拒绝。「行有施是他的戒」为「行有施者」,行有施者即是「行有施支」。其支分为「行有施支」。
Ekāsane bhojanaṃ ekāsanaṃ, taṃ sīlamassāti . Tassa aṅgaṃ .
「一座而食」为「一座食」,「此是他的戒」为「一座食者」。其支分为「一座食支」。
Dutiyabhājanassa paṭikkhittattā kevalaṃ ekasmiṃyeva patte piṇḍo pattapiṇḍo. Idāni pattapiṇḍagahaṇe pattapiṇḍasaññaṃ katvā pattapiṇḍo sīlamassāti . Tassa aṅgaṃ .
由于拒绝第二份食物,仅在一个钵中的食团为「钵食」。现在,对于接受钵食,作「钵食想」后,「钵食是他的戒」为「钵食者」。其支分为「钵食支」。
ti paṭisedhanatthe nipāto. Pavāritena satā pacchā laddhaṃ bhattaṃ pacchābhattaṃ nāma, tassa pacchābhattassa bhojanaṃ pacchābhattabhojanaṃ, tasmiṃ pacchābhattabhojane pacchābhattasaññaṃ katvā pacchābhattaṃ sīlamassāti pacchābhattiko. Na pacchābhattiko . Samādānavasena paṭikkhittātirittabhojanassetaṃ nāmaṃ. Aṭṭhakathāyaṃ pana vuttaṃ khalūti eko sakuṇo. So mukhena phalaṃ gahetvā tasmiṃ patite puna aññaṃ na khādati. Tādiso ayanti khalupacchābhattiko. Tassa aṅgaṃ .
「不」是禁止之词。已满足后,之后所得的食物名为「后食」,食用那后食为「食后食」,对于那食后食作「后食想」后,「后食是他的戒」为「后食者」。「非后食者」,这是通过受持而拒绝额外食物的名称。然而,在注释中说:「khalū」是一种鸟。它用嘴衔取果实,当那果实落下后,不再吃另一个。如此者为「如khalū鸟之后食者」。其支分为「如khalū鸟之后食支」。
Araññe nivāso sīlamassāti . Tassa aṅgaṃ .
「住在阿兰若是他的戒」为「阿兰若住者」。其支分为「阿兰若住支」。
Rukkhamūle nivāso rukkhamūlaṃ, taṃ sīlamassāti . Rukkhamūlikassa aṅgaṃ eseva nayo.
「住在树下」为「树下住」,「此是他的戒」为「树下住者」。树下住者之支分,方法亦同。
Yadeva santhataṃ yathāsanthataṃ, idaṃ tuyhaṃ pāpuṇātīti evaṃ paṭhamaṃ uddiṭṭhasenāsanassetaṃ adhivacanaṃ. Tasmiṃ yathāsanthate viharituṃ sīlamassāti . Tassa aṅgaṃ .
「凡是所铺设的、如所铺设的,这对你是适当的」,这是对最初所指定的住处的称呼。「住在那如所铺设处是他的戒」为「随处住者」。其支分为「随处住支」。
Sayanaṃ paṭikkhipitvā nisajjāya viharituṃ sīlamassāti . Tassa aṅgaṃ .
拒绝卧具而以坐姿住是他的戒，那是它的支。
Sabbāneva panetāni tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgaṃ etesanti . Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi . Evaṃ tāvettha viññātabbo vinicchayo.
然而,这一切都是通过那样那样的受持而成为头陀比库的支,因为抖落了烦恼,或者因为抖落烦恼而得名为头陀,智是这些的支。或者,因为它们是头陀的,通过对治的抖落,并且是支,通过行道。如此,在此应当了知决择。
Sabbāneva panetāni samādānacetanālakkhaṇāni. Vuttampi cetaṃ ‘‘yo samādiyati, so puggalo. Yena samādiyati, cittacetasikā ete dhammā. Yā samādānacetanā, taṃ dhutaṅgaṃ. Yaṃ paṭikkhipati, taṃ vatthū’’ti. Sabbāneva ca loluppaviddhaṃsanarasāni, nilloluppabhāvapaccupaṭṭhānāni appicchatādiariyadhammapadaṭṭhānāni. Evamettha veditabbo vinicchayo.
然而,这一切都以受持思为相。这也已说:「受持者是补特伽罗,以此受持的是心心所法,受持思是头陀支,所拒绝的是事物。」并且,这一切都以破除贪欲为味,以无贪欲状态为现起,以少欲等圣法为足处。如此,在此应当了知决择。
Samādānavidhānatotiādīsu pana pañcasu sabbāneva dhutaṅgāni dharamāne bhagavati bhagavatova santike samādātabbāni. Parinibbute mahāsāvakassa santike. Tasmiṃ asati khīṇāsavassa, anāgāmissa, sakadāgāmissa, sotāpannassa, tipiṭakassa, dvipiṭakassa, ekapiṭakassa, ekasaṅgītikassa, aṭṭhakathācariyassa. Tasmiṃ asati dhutaṅgadharassa, tasmimpi asati cetiyaṅgaṇaṃ sammajjitvā ukkuṭikaṃ nisīditvā sammāsambuddhassa santike vadantena viya samādātabbāni, apica sayampi samādātuṃ vaṭṭati eva. Ettha ca cetiyapabbate dve bhātikattherānaṃ jeṭṭhakabhātu dhutaṅgappicchatāya vatthu kathetabbaṃ. Ayaṃ tāva sādhāraṇakathā.
在受持方法等五项中,一切头陀支在世尊住世时应当在世尊面前受持。在般涅槃后,在大弟子面前。在他不在时,在漏尽者、不来者、一来者、入流者、三藏者、二藏者、一藏者、一结集者、义注老师面前。在他不在时,在持头陀支者面前。在他也不在时,应当扫净塔庭,蹲踞而坐,如同在正等正觉者面前说而受持,或者自己受持也是适当的。在此,应当讲说在支提山二兄弟长老中长兄因头陀少欲的事例。这是共通的说法。
1. Paṃsukūlikaṅgakathā1. 尘堆衣支论
§24
Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. tāva ‘‘gahapatidānacīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī’’ti imesu dvīsu vacanesu aññatarena samādinnaṃ hoti. Idaṃ tāvettha .
现在我们将赞叹每一个的受持方法、种类、区别、利益。首先,尘堆衣支以这两句话中的任何一句受持:「我拒绝居士所施之衣,我受持尘堆衣支。」这是在此的受持方法。
Evaṃ samādinnadhutaṅgena pana tena sosānikaṃ, pāpaṇikaṃ, rathiyacoḷaṃ, saṅkāracoḷaṃ, sotthiyaṃ, nhānacoḷaṃ, titthacoḷaṃ, gatapaccāgataṃ, aggiḍaḍḍhaṃ, gokhāyitaṃ, upacikākhāyitaṃ, undūrakhāyitaṃ, antacchinnaṃ, dasācchinnaṃ, dhajāhaṭaṃ, thūpacīvaraṃ, samaṇacīvaraṃ, ābhisekikaṃ, iddhimayaṃ, panthikaṃ, vātāhaṭaṃ, devadattiyaṃ, sāmuddiyantietesu aññataraṃ cīvaraṃ gahetvā phāletvā dubbalaṭṭhānaṃ pahāya thiraṭṭhānāni dhovitvā cīvaraṃ katvā porāṇaṃ gahapaticīvaraṃ apanetvā paribhuñjitabbaṃ.
如此受持头陀支者,应当取这些中的任何一种衣:冢间衣、店铺衣、街道布、垃圾布、产衣、浴布、渡口布、来去衣、火烧衣、牛啃衣、白蚁啃衣、鼠啃衣、边断衣、缘断衣、旗布、塔衣、沙门衣、灌顶衣、神变衣、路边衣、风吹衣、天授衣、海来衣,撕开后,去除脆弱处,洗净坚固处,作成衣后,除去旧的居士衣而受用。
Tattha nti susāne patitakaṃ. nti āpaṇadvāre patitakaṃ. nti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ. nti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ. nti gabbhamalaṃ puñchitvā chaḍḍitavatthaṃ. Tissāmaccamātā kira satagghanakena vatthena gabbhamalaṃ puñchāpetvā paṃsukūlikā gaṇhissantīti tālaveḷimagge chaḍḍāpesi. Bhikkhū jiṇṇakaṭṭhānatthameva gaṇhanti. nti yaṃ bhūtavejjehi sasīsaṃ nhāpitā kāḷakaṇṇicoḷanti chaḍḍetvā gacchanti.
其中,冢间衣是落在冢间的。店铺衣是落在店门的。街道布是为求福者从窗户间丢弃在街道的布片。垃圾布是丢弃在垃圾处的布片。产衣是擦拭胎垢后丢弃的布。据说帝沙大臣之母用价值百千的布擦拭胎垢后,为了让尘堆衣者取,丢弃在棕榈林路上。比库们只为了旧布而取。浴布是被鬼医师连头洗浴后作为黑耳布而丢弃的。
nti nhānatitthe chaḍḍitapilotikā. nti yaṃ manussā susānaṃ gantvā paccāgatā nhatvā chaḍḍenti. nti agginā ḍaḍḍhappadesaṃ. Tañhi manussā chaḍḍenti. ni pākaṭāneva. Tādisānipi hi manussā chaḍḍenti. nti nāvaṃ ārohantā dhajaṃ bandhitvā ārūhanti. Taṃ tesaṃ dassanātikkame gahetuṃ vaṭṭati. Yampi yuddhabhūmiyaṃ dhajaṃ bandhitvā ṭhapitaṃ, taṃ dvinnampi senānaṃ gatakāle gahetuṃ vaṭṭati.
渡口布是丢弃在沐浴渡口的裹布。来去衣是人们去冢间后回来沐浴后丢弃的。火烧衣是被火烧了部分的,人们丢弃它。牛啃等是明显的,人们也丢弃那样的。旗布是人们登船时绑上旗帜而登上,在他们看不见时可以取。在战场上绑着竖立的旗帜,在两军离去时可以取。
nti vammikaṃ parikkhipitvā balikammaṃ kataṃ. nti bhikkhusantakaṃ. nti rañño abhisekaṭṭhāne chaḍḍitacīvaraṃ. nti ehibhikkhucīvaraṃ. nti antarāmagge patitakaṃ. Yaṃ pana sāmikānaṃ satisammosena patitaṃ, taṃ thokaṃ rakkhitvā gahetabbaṃ. nti vātena paharitvā dūre pātitaṃ, taṃ pana sāmike apassantena gahetuṃ vaṭṭati. nti anuruddhattherassa viya devatāhi dinnakaṃ. nti samuddavīcīhi thale ussāritaṃ.
「蚁丘」:围绕蚁丘而作供养。「比库所有的」:属于比库的。「王灌顶处所弃的衣」:在国王灌顶处所丢弃的衣。「来比库衣」:来比库的衣。「中途掉落的」:在路中间掉落的。然而,由于主人失念而掉落的,应保护一段时间后才取。「风吹」:被风吹到远处掉落的,然而在看不到主人时可以取。「天人所给的」:如阿奴卢塔长老那样由天人所给的。「海浪冲上岸的」:被海浪冲到岸上的。
Yaṃ pana saṅghassa demāti dinnaṃ, coḷakabhikkhāya vā caramānehi laddhaṃ, na taṃ paṃsukūlaṃ. Bhikkhudattiyepi yaṃ vassaggena gāhetvā vā dīyati, senāsanacīvaraṃ vā hoti, na taṃ paṃsukūlaṃ. No gāhāpetvā dinnameva paṃsukūlaṃ. Tatrapi yaṃ dāyakehi bhikkhussa pādamūle nikkhittaṃ, tena pana bhikkhunā paṃsukūlikassa hatthe ṭhapetvā dinnaṃ, taṃ ekatosuddhikaṃ nāma. Yaṃ bhikkhuno hatthe ṭhapetvā dinnaṃ, tena pana pādamūle ṭhapitaṃ, tampi ekatosuddhikaṃ. Yaṃ bhikkhunopi pādamūle ṭhapitaṃ, tenāpi tatheva dinnaṃ, taṃ ubhatosuddhikaṃ. Yaṃ hatthe ṭhapetvā laddhaṃ, hattheyeva ṭhapitaṃ, taṃ anukkaṭṭhacīvaraṃ nāma. Iti imaṃ paṃsukūlabhedaṃ ñatvā paṃsukūlikena cīvaraṃ paribhuñjitabbanti idamettha .
然而,凡是给予僧团的,或在行乞衣时所得的,那不是尘堆衣。在比库施与中,凡是以雨安居权取得而给予的,或是住处衣,那不是尘堆衣。不经取得而给予的才是尘堆衣。在此中,凡是施主放在比库足下的,然而由那位比库放在尘堆衣者手中而给予的,那名为一边清净。凡是放在比库手中而给予的,然而由他放在足下的,那也是一边清净。凡是由比库也放在足下的,由他也同样给予的,那是两边清净。凡是放在手中而得的,也放在手中的,那名为最上衣。如此,知道这尘堆衣的区别后,尘堆衣者应受用衣,这是此中的意义。
Ayaṃ pana tayo paṃsukūlikā ukkaṭṭho majjhimo mudūti. Tattha sosānikaṃyeva gaṇhanto hoti. Pabbajitā gaṇhissantīti ṭhapitakaṃ gaṇhanto . Pādamūle ṭhapetvā dinnakaṃ gaṇhanto ti.
这有三种尘堆衣者:最上、中等、下等。其中,只取墓地的是最上。取出家者将取而放置的是中等。取放在足下而给予的是下等。
Tesu yassa kassaci attano ruciyā gihidinnakaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha .
在他们当中,无论谁在享用在家人所给的衣的刹那,头陀支即破。这是此中的意义。
‘‘paṃsukūlacīvaraṃ nissāya pabbajjā’’ti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, paṭhame ariyavaṃse patiṭṭhānaṃ, ārakkhadukkhābhāvo, aparāyattavuttitā, corabhayena abhayatā, paribhogataṇhāya abhāvo, samaṇasāruppaparikkhāratā, ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā, pāsādikatā, appicchatādīnaṃ phalanipphatti, sammāpaṭipattiyā anubrūhanaṃ, pacchimāya janatāya diṭṭhānugatiāpādananti.
从「依尘堆衣出家」这句话来看,有依止相应的行道之性质,是住立于第一圣种,无守护之苦,不依赖他人而活命,无盗贼的恐怖,无受用渴爱,是沙门相应的资具,是世尊所赞叹的「少而易得且无过失」的资具,能生信,是少欲等的果报,增长正行道,为后世人作见随行。
Mārasenavighātāya , paṃsukūladharo yati;
为了击破魔军,尘堆衣持者前进;
Sannaddhakavaco yuddhe, khattiyo viya sobhati.
如同战场上披甲的刹帝利,他显得庄严。
Pahāya kāsikādīni, varavatthāni dhāritaṃ;
舍弃迦尸等上等衣而持
Yaṃ lokagarunā ko taṃ, paṃsukūlaṃ na dhāraye.
凡是世间所重者，不应持尘堆衣。
Tasmā hi attano bhikkhu, paṭiññaṃ samanussaraṃ;
因此，比库应忆念自己的誓愿，
Yogācārānukūlamhi, paṃsukūle rato siyāti.
应乐于适合瑜伽行者的尘堆衣。
Ayaṃ tāva paṃsukūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. · 这是尘堆衣支的受持、规定、分类、破坏、功德的解释
2. Tecīvarikaṅgakathā2. 三衣支论
§25
Tadanantaraṃ pana ‘‘catutthakacīvaraṃ paṭikkhipāmi, tecīvarikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
紧接着，以「我舍弃第四件衣，我受持三衣支」这些话中的任何一种说法来受持。然而，那位三衣者获得衣布后，只要因身体不适而不能制作，或者找不到裁缝，或者针等物品不齐备，在此期间可以放置。因放置之缘故无过失。但从染色时起就不允许放置，否则就成为头陀支的盗贼。这是他的戒律。
Tena pana tecīvarikena cīvaradussaṃ labhitvā yāva aphāsukabhāvena kātuṃ vā na sakkoti, vicārakaṃ vā na labhati, sūciādīsu vāssa kiñci na sampajjati, tāva nikkhipitabbaṃ. Nikkhittapaccayā doso natthi. Rajitakālato pana paṭṭhāya nikkhipituṃ na vaṭṭati, dhutaṅgacoro nāma hoti. Idamassa .
然而,持三衣者获得衣布后,只要因身体不适而无法制作,或找不到裁缝,或针等物品未能齐备,在此期间可以放置。因放置之缘故,无过失。但从染色时起,不应放置,否则名为头陀盗。这是他的。
pana ayampi tividho hoti. Tattha rajanakāle paṭhamaṃ antaravāsakaṃ vā uttarāsaṅgaṃ vā rajitvā taṃ nivāsetvā itaraṃ rajitabbaṃ. Taṃ pārupitvā saṅghāṭi rajitabbā. Saṅghāṭiṃ pana nivāsetuṃ na vaṭṭati. Idamassa gāmantasenāsane vattaṃ. Āraññake pana dve ekato dhovitvā rajituṃ vaṭṭati. Yathā pana kañci disvā sakkoti kāsāvaṃ ākaḍḍhitvā uparikātuṃ, evaṃ āsanne ṭhāne nisīditabbaṃ. rajanasālāyaṃ rajanakāsāvaṃ nāma hoti, taṃ nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati. sabhāgabhikkhūnaṃ cīvarāni nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati. Tatraṭṭhakapaccattharaṇampi tassa vaṭṭati. Pariharituṃ pana na vaṭṭati. Sabhāgabhikkhūnaṃ cīvarampi antarantarā paribhuñjituṃ vaṭṭati. Dhutaṅgatecīvarikassa pana catutthaṃ vattamānaṃ aṃsakāsāvameva vaṭṭati. Tañca kho vitthārato vidatthi, dīghato tihatthameva vaṭṭati.
这也有三种。其中，在染色时，首先应染内衣或上衣中的一件，穿上它后再染另一件。穿上那件后应染桑喀帝。但不允许穿着桑喀帝作为下衣。这是他在村边住所的规则。但在阿兰若，允许两件一起洗涤后染色。然而应坐在这样的近处：看到有人来时能够拉起袈裟披上。在染色堂有染色用的袈裟，允许穿着它或披着它进行染色工作。允许穿着或披着同类比库的衣进行染色工作。在那里，他也允许使用那里的坐卧具。但不允许带走。也允许时常使用同类比库的衣。但对于头陀三衣者，允许的第四件只是肩布。而且宽度只允许一张手，长度只允许三肘。
Imesaṃ pana tiṇṇampi catutthakacīvaraṃ sāditakkhaṇeyeva dhutaṅgaṃ bhijjati. Ayamettha .
对于这三种，在享用第四件衣的那一刻，头陀支就破了。这是这里的戒律。
tecīvariko bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena. Tenassa pakkhino viya samādāyeva gamanaṃ, appasamārambhatā, vatthasannidhiparivajjanaṃ, sallahukavuttitā, atirekacīvaraloluppappahānaṃ, kappiye mattakāritāya sallekhavuttitā, appicchatādīnaṃ phalanipphattīti evamādayo guṇā sampajjantīti.
三衣比库满足于护身的衣。因此他如鸟一般只取所需而行，少作为，避免衣的积蓄，轻便的生活，舍弃对多余衣的贪求，在允许的范围内少作为而过削减的生活，以及少欲等果德的成就——这些功德得以成就。
Atirekavatthataṇhaṃ, pahāya sannidhivivajjito dhīro;
舍断对额外物品的渴爱,离积蓄,智者;
Santosasukharasaññū, ticīvaradharo bhavati yogī.
知足乐味者,持三衣的瑜伽士。
Tasmā sapattacaraṇo, pakkhīva sacīvarova yogivaro;
因此,如有翼之鸟,瑜伽胜者唯持衣;
Sukhamanuvicaritukāmo, cīvaraniyame ratiṃ kayirāti.
欲行乐者,应于衣制喜乐。
Ayaṃ tecīvarikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. · 这是三衣支的受持、规定、分类、破坏、功德的解释
3. Piṇḍapātikaṅgakathā3. 乞食支论
§26
‘‘atirekalābhaṃ paṭikkhipāmi, piṇḍapātikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我拒绝额外所得,我受持次第乞食支」这些语句中的任一语句来受持。
Tena pana piṇḍapātikena ‘‘saṅghabhattaṃ, uddesabhattaṃ, nimantanabhattaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ, gilānupaṭṭhākabhattaṃ, vihārabhattaṃ, dhurabhattaṃ, vārakabhatta’’nti etāni cuddasa bhattāni na sāditabbāni. Sace pana ‘‘saṅghabhattaṃ gaṇhathā’’tiādinā nayena avatvā ‘‘amhākaṃ gehe saṅgho bhikkhaṃ gaṇhātu, tumhepi bhikkhaṃ gaṇhathā’’ti vatvā dinnāni honti, tāni sādituṃ vaṭṭanti. Saṅghato nirāmisasalākāpi vihāre pakkabhattampi vaṭṭatiyevāti idamassa .
然而,那次第乞食者不应食用这十四种食:僧食、指定食、邀请食、筹食、半月食、伍波萨他食、月初食、来客食、行者食、病人食、看护病人食、精舍食、常食、轮次食。但是,如果不以「取僧食」等方式说,而是说「愿僧伽在我们家中取食,你们也取食」而给予的,那些可以食用。从僧伽得到的无染筹,在精舍中煮的食物也是允许的,这是他的限制。
pana ayampi tividho hoti. Tattha puratopi pacchatopi āhaṭabhikkhaṃ gaṇhati, pattadvāre ṭhatvā pattaṃ gaṇhantānampi deti, paṭikkamanaṃ āharitvā dinnabhikkhampi gaṇhati, taṃ divasaṃ pana nisīditvā bhikkhaṃ na gaṇhati. taṃ divasaṃ nisīditvāpi gaṇhati, svātanāya pana nādhivāseti. svātanāyapi punadivasāyapi bhikkhaṃ adhivāseti. Te ubhopi serivihārasukhaṃ na labhanti, ukkaṭṭhova labhati. Ekasmiṃ kira gāme ariyavaṃso hoti, ukkaṭṭho itare āha – ‘‘āyāmāvuso, dhammasavanāyā’’ti. Tesu eko ekenamhi, bhante, manussena nisīdāpitoti āha. Aparo mayā, bhante, svātanāya ekassa bhikkhā adhivāsitāti. Evaṃ te ubho parihīnā. Itaro pātova piṇḍāya caritvā gantvā dhammarasaṃ paṭisaṃvedesi.
然而,这也有三种。其中,前后取来的食物他取,站在钵门处也给予取钵者,退回后拿来给予的食物也取,但那天不坐着取食。那天坐着也取,但不接受明天的。明天和后天的食物也接受。他们两者都得不到远离住处之乐,只有殊胜者得到。据说在某村有圣种,殊胜者对其他人说:「来吧,尊者们,去听法。」他们中一个说:「尊者,我被一个人请坐。」另一个说:「尊者,我已接受一人明天的食物。」如此他们两者都退失了。另一个早晨行乞食后前往体验法味。
Imesaṃ pana tiṇṇampi saṅghabhattādiatirekalābhaṃ sāditakkhaṇeva dhutaṅgaṃ bhijjati. Ayamettha .
然而,对于这三者,在食用僧食等额外所得的那一刻,头陀支即破。这是此处的限制。
‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (a. ni. 4.27; itivu. 101) vacanato nissayānurūpapaṭipattisabbhāvo, dutiye ariyavaṃse patiṭṭhānaṃ, aparāyattavuttitā, ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti bhagavatā saṃvaṇṇitapaccayatā, kosajjanimmaddanatā, parisuddhājīvatā, sekhiyapaṭipattipūraṇaṃ, aparapositā, parānuggahakiriyā, mānappahānaṃ, rasataṇhānivāraṇaṃ, gaṇabhojanaparamparabhojanacārittasikkhāpadehi anāpattitā, appicchatādīnaṃ anulomavuttitā, sammāpaṭipattibrūhanaṃ, pacchimajanatānukampananti.
从「依托团食而出家」(增支部4.27;如是语101)这句话来看,(有)与所依相应的行道之存在、安立于第二圣种、不依赖他人的生活方式、世尊称赞「那些资具少而易得且无过失」的资具性、破除懈怠、清净的生活、完成学处的实践、不受他人供养、利益他人的行为、舍断慢、防止味爱、不违犯团食、次第食、常乞食等学处、随顺少欲等的生活方式、增长正行、怜悯后代等。
Piṇḍiyālopasantuṭṭho, aparāyattajīviko;
满足于团食者,不依赖他人而生活;
Pahīnāhāraloluppo, hoti cātuddiso yati.
已舍断对食物的贪求,成为四方的行者。
Vinodayati kosajjaṃ, ājīvassa visujjhati;
破除懈怠,其生活得以清净;
Tasmā hi nātimaññeyya, bhikkhācariyāya sumedhaso.
因此,善慧者不应轻视乞食行。
Evarūpassa hi –
确实,对于这样的人——
‘‘Piṇḍapātikassa bhikkhuno,
「乞食的比库,
Attabharassa anaññaposino;
自己养活自己,不受他人供养;」
Devāpi pihayanti tādino,
诸天人也羡慕这样的人，
No ce lābhasilokanissito’’ti.
如果他不依止于利养与名闻。」
Ayaṃ piṇḍapātikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. · 此为乞食支的受持、方法、区别、破坏、利益、赞叹
4. Sapadānacārikaṅgakathā4. 次第乞食支论
§27
‘‘loluppacāraṃ paṭikkhipāmi, sapadānacārikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我拒绝贪求行，我受持次第行乞支」这些话中的任何一种说法来受持。
Tena pana sapadānacārikena gāmadvāre ṭhatvā parissayābhāvo sallakkhetabbo. Yassā racchāya vā gāme vā parissayo hoti, taṃ pahāya aññattha carituṃ vaṭṭati. Yasmiṃ gharadvāre vā racchāya vā gāme vā kiñci na labhati, agāmasaññaṃ katvā gantabbaṃ. Yattha kiñci labhati, taṃ pahāya gantuṃ na vaṭṭati. Iminā ca bhikkhunā kālataraṃ pavisitabbaṃ, evañhi aphāsukaṭṭhānaṃ pahāya aññattha gantuṃ sakkhissati. Sace panassa vihāre dānaṃ dentā antarāmagge vā āgacchantā manussā pattaṃ gahetvā piṇḍapātaṃ denti vaṭṭati. Iminā ca maggaṃ gacchantenāpi bhikkhācāravelāyaṃ sampattagāmaṃ anatikkamitvā caritabbameva. Tattha alabhitvā vā thokaṃ labhitvā vā gāmapaṭipāṭiyā caritabbanti idamassa .
然而，那位次第行乞者应当站在村门口观察有无危险。在某条街道或村落有危险的地方，应当舍弃那里而到别处行乞。在某个家门口、街道或村落什么也得不到时，应当作无村想而前往。在能得到什么的地方，不应舍弃而去。这位比库应当较早进入，这样他就能够舍弃不适意的地方而前往别处。但是，如果在寺院布施或在路上来的人们拿着钵给予钵食，是允许的。这位比库即使在路上行走时，也应当在行乞时间到达村落后不越过而行乞。在那里没有得到或只得到少许，应当按村落的次第行乞，这是他的规定。
pana ayampi tividho hoti. Tattha purato āhaṭabhikkhampi pacchato āhaṭabhikkhampi paṭikkamanaṃ āharitvā diyyamānampi na gaṇhati, pattadvāre pana pattaṃ vissajjeti . Imasmiñhi dhutaṅge mahākassapattherena sadiso nāma natthi. Tassapi pattavissaṭṭhaṭṭhānameva paññāyati. purato vā pacchato vā āhaṭampi paṭikkamanaṃ āhaṭampi gaṇhati, pattadvārepi pattaṃ vissajjeti, na pana bhikkhaṃ āgamayamāno nisīdati. Evaṃ so ukkaṭṭhapiṇḍapātikassa anulometi. taṃ divasaṃ nisīditvā āgameti.
然而，这也有三种。其中，前面拿来的乞食、后面拿来的乞食、拿到退回处给予的，他都不接受，只在钵门口放下钵。在这个头陀支中，确实没有人能与大咖沙巴长老相比。他只是放下钵的地方才知道。前面或后面拿来的、拿到退回处的，他都接受，也在钵门口放下钵，但不坐着等待乞食。这样他随顺于最上钵食者。那一天坐着等待。
Imesaṃ pana tiṇṇampi loluppacāre uppannamatte dhutaṅgaṃ bhijjati. Ayamettha .
然而，对于这三种，在贪求行生起时，头陀支就破坏了。这是这里的规定。
kulesu niccanavakatā, candūpamatā, kulamaccherappahānaṃ, samānukampitā, kulūpakādīnavābhāvo, avhānānabhinandanā, abhihārena anatthikatā, appicchatādīnaṃ anulomavuttitāti.
在诸家族中常为新客、如月相似、舍弃家族悭吝、平等怜愍、无亲近家族等过患、不欢喜邀请、不希求送来、随顺少欲等的行持。
Candūpamo niccanavo kulesu,
如月相似，在诸家族中常为新客，
Amaccharī sabbasamānukampo;
不悭吝,对一切众生有悲悯;
Kulūpakādīnavavippamutto,
从亲近俗家等过患中解脱,
Hotīdha bhikkhu sapadānacārī.
于此世间,比库应行次第行乞。
Loluppacārañca pahāya tasmā,
因此,舍断贪婪之行,
Okkhittacakkhu yugamattadassī;
垂目而视,仅见一轭之地;
Ākaṅkhamāno bhuvi sericāraṃ,
贤者若欲在地上缓慢而行,
Careyya dhīro sapadānacāranti.
应行次第行乞。
Ayaṃ sapadānacārikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. · 此为次第乞食支的受持、方法、区别、破坏、利益、赞叹
5. Ekāsanikaṅgakathā5. 一座食支论
§28
‘‘nānāsanabhojanaṃ paṭikkhipāmi, ekāsanikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我拒绝多座多食,我受持一座食支」这些话中的任何一种说法来受持。
Tena pana ekāsanikena āsanasālāyaṃ nisīdantena therāsane anisīditvā ‘‘idaṃ mayhaṃ pāpuṇissatī’’ti patirūpaṃ āsanaṃ sallakkhetvā nisīditabbaṃ. Sacassa vippakate bhojane ācariyo vā upajjhāyo vā āgacchati, uṭṭhāya vattaṃ kātuṃ vaṭṭati. Tipiṭakacūḷābhayatthero panāha ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā, ayañca vippakatabhojano, tasmā vattaṃ karotu, bhojanaṃ pana mā bhuñjatū’’ti. Idamassa .
然而,那位一座食者在食堂坐时,不应坐在长老座,应观察「这将适合我」的适当座位而坐。如果在他的食物未完时,老师或邬波驮耶来了,起身行须跋是允许的。但三藏小阿跋耶长老说:「应守护座位或食物,而此人的食物未完,因此应行须跋,但不应食用食物。」这是他的[观点]。
pana ayampi tividho hoti. Tattha appaṃ vā hotu bahu vā, yamhi bhojane hatthaṃ otāreti, tato aññaṃ gaṇhituṃ na labhati. Sacepi manussā ‘‘therena na kiñci bhutta’’nti sappiādīni āharanti, bhesajjatthameva vaṭṭanti, na āhāratthaṃ. yāva patte bhattaṃ na khīyati, tāva aññaṃ gaṇhituṃ labhati. Ayañhi bhojanapariyantiko nāma hoti. yāva āsanā na vuṭṭhāti tāva bhuñjituṃ labhati. So hi udakapariyantiko vā hoti yāva pattadhovanaṃ na gaṇhāti tāva bhuñjanato, āsanapariyantiko vā yāva na vuṭṭhāti tāva bhuñjanato.
然而,这也有三种。其中,[一]无论少或多,在他把手伸入哪种食物,就不得再取其他。即使人们[说]「长老什么也没吃」而拿来酥油等,只允许作为药,不作为食物。[二]只要钵中的饭未尽,就可以取其他。这称为食物为限者。[三]只要未从座起,就可以食用。他或者是水为限者——只要未取洗钵水就食用;或者是座为限者——只要未起就食用。
Imesaṃ pana tiṇṇampi nānāsanabhojanaṃ bhuttakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha .
然而,对于这三种,在别座食用时,在食用的那一刻,头陀支就破了。这里的[功德是]:
appābādhatā, appātaṅkatā, lahuṭṭhānaṃ, balaṃ, phāsuvihāro, anatirittapaccayā anāpatti, rasataṇhāvinodanaṃ appicchatādīnaṃ anulomavuttitāti.
少病、少恼、轻快、有力、安乐住、不犯过量资具、除去味爱、随顺少欲等的行持。
Ekāsanabhojane rataṃ,
乐于一座食,
Na yatiṃ bhojanapaccayā rujā;
牟尼不因食物之因而病;
Visahanti rase alolupo,
对味不贪著者能胜伏,
Parihāpeti na kammamattano.
不损减自己的业。
Iti phāsuvihārakāraṇe,
如此,为了安乐住之因,
Sucisallekharatūpasevite;
清净、头陀行所须跋;
Janayetha visuddhamānaso,
心清净者应生起,
Ratimekāsanabhojane yatīti.
对一座食的喜乐,精勤者。
Ayaṃ ekāsanikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. · 此为一座食支的受持、方法、区别、破坏、利益、赞叹
6. Pattapiṇḍikaṅgakathā6. 钵食支论
§29
‘‘dutiyakabhājanaṃ paṭikkhipāmi, pattapiṇḍikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
「我拒绝第二个容器,我受持钵食支」,以这些中任何一种说法受持。然而,那位钵食者在喝粥时,在容器中放置菜肴后得到菜肴,应先食菜肴或喝粥。但是,如果他投入粥中,在腐鱼等菜肴投入时,粥变得令人厌恶,只有做成不令人厌恶才适合食用。因此,关于那样的菜肴说此。但是,蜂蜜、糖等不令人厌恶的,应投入。取时应取适量。生菜用手拿着吃是适合的。但不那样做,应投入钵中。但是,由于拒绝第二个容器,其他树叶也不适合,这是此的意义。
Tena pana pattapiṇḍikena yāgupānakāle bhājane ṭhapetvā byañjane laddhe byañjanaṃ vā paṭhamaṃ khāditabbaṃ, yāgu vā pātabbā. Sace pana yāguyaṃ pakkhipati, pūtimacchakādimhi byañjane pakkhitte yāgu paṭikūlā hoti, appaṭikūlameva ca katvā bhuñjituṃ vaṭṭati. Tasmā tathārūpaṃ byañjanaṃ sandhāya idaṃ vuttaṃ. Yaṃ pana madhusakkarādikaṃ appaṭikūlaṃ hoti, taṃ pakkhipitabbaṃ. Gaṇhantena ca pamāṇayuttameva gaṇhitabbaṃ. Āmakasākaṃ hatthena gahetvā khādituṃ vaṭṭati. Tathā pana akatvā patteyeva pakkhipitabbaṃ. Dutiyakabhājanassa pana paṭikkhittattā aññaṃ rukkhapaṇṇampi na vaṭṭatīti idamassa .
然而,这也有三种。其中,除了吃甘蔗时,连渣滓也不适合丢弃。饭团、鱼、肉、饼也不适合弄碎后吃。用一只手弄碎后吃是适合的,他名为手行者。然而,钵行者,对他来说,凡是能够投入钵中的,全部用手或牙齿弄碎后吃是适合的。
pana ayampi tividho hoti. Tattha aññatra ucchukhādanakālā kacavarampi chaḍḍetuṃ na vaṭṭati. Odanapiṇḍamacchamaṃsapūvepi bhinditvā khādituṃ na vaṭṭati. ekena hatthena bhinditvā khādituṃ vaṭṭati, hatthayogī nāmesa. pana pattayogī nāma hoti, tassa yaṃ sakkā hoti patte pakkhipituṃ, taṃ sabbaṃ hatthena vā dantehi vā bhinditvā khādituṃ vaṭṭati.
然而,这也有三种。其中,除了吃甘蔗时,连渣滓也不适合丢弃。饭团、鱼、肉、饼也不适合弄碎后吃。用一只手弄碎后吃是适合的,他名为手行者。然而,钵行者,对他来说,凡是能够投入钵中的,全部用手或牙齿弄碎后吃是适合的。
Imesaṃ pana tiṇṇampi dutiyakabhājanaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha .
然而,对于这三者,在享用第二个容器的刹那,头陀支即破。这是此处的意义。
nānārasataṇhāvinodanaṃ. Atricchatāya pahānaṃ, āhāre payojanamattadassitā, thālakādipariharaṇakhedābhāvo, avikkhittabhojitā, appicchatādīnaṃ anulomavuttitāti.
种种味渴爱的去除。舍断过度的欲求,于食物只见必要的目的,无有回避钵等的厌恶,不散乱地进食,随顺少欲等的行持。
Nānābhājanavikkhepaṃ, hitvā okkhittalocano;
舍离种种钵的散乱,眼睛低垂;
Khaṇanto viya mūlāni, rasataṇhāya subbato.
如同挖掘根一般,味渴爱的善制者。
Sarūpaṃ viya santuṭṭhiṃ, dhārayanto sumānaso;
如同持守自己的形相一般持守知足,意乐者;
Paribhuñjeyya āhāraṃ, ko añño pattapiṇḍikoti.
应当受用食物,谁是其他的钵食者呢?
Ayaṃ pattapiṇḍikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
这是钵食支的受持方法、种类差别、利益、赞叹。
7. Khalupacchābhattikaṅgakathā7. 时后不食支论
§30
‘‘atirittabhojanaṃ paṭikkhipāmi, khalupacchābhattikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我拒绝额外的食物,我受持一坐食支」这些任何一种言辞来受持。
Tena pana khalupacchābhattikena pavāretvā puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ. Idamassa .
然而,以那一坐食,受食完毕后,再使食物成为如法而不应食用。这是其
pana ayampi tividho hoti. Tattha yasmā paṭhamapiṇḍe pavāraṇā nāma natthi, tasmiṃ pana ajjhohariyamāne aññaṃ paṭikkhipato hoti, tasmā evaṃ pavārito paṭhamapiṇḍaṃ ajjhoharitvā dutiyapiṇḍaṃ na bhuñjati. yasmiṃ bhojane pavārito, tadeva bhuñjati. pana yāva āsanā na vuṭṭhāti tāva bhuñjati.
然而,这也有三种。其中,因为在第一钵食时没有所谓的「限定」,但在吞咽它时拒绝其他,因此如此被限定者吞咽第一钵食后不食第二钵食。他只食他所限定的食物。然而,只要未从座起,他就可以食。
Imesaṃ pana tiṇṇampi pavāritānaṃ kappiyaṃ kārāpetvā bhuttakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha .
然而,对于这三种被限定者,若令作净后,在食时,头陀支即被破坏。这是此中的。
anatirittabhojanāpattiyā dūrabhāvo, odarikattābhāvo, nirāmisasannidhitā, puna pariyesanāya abhāvo, appicchatādīnaṃ anulomavuttitāti.
远离非时食之罪,无贪食性,无贪欲的积蓄,无再寻求,随顺少欲等的行持。
Pariyesanāya khedaṃ, na yāti na karoti sannidhiṃ dhīro;
智者不去寻求的劳苦,不作积蓄;
Odarikattaṃ pajahati, khalupacchābhattiko yogī.
瑜伽者舍弃贪食性,确实是一座食者。
Tasmā sugatapasatthaṃ, santosaguṇādivuḍḍhisañjananaṃ;
因此,善逝所赞叹的,生起知足等德的增长;
Dose vidhunitukāmo, bhajeyya yogī dhutaṅgamidanti.
瑜伽者欲破除过失,应修习此头陀支。
Ayaṃ khalupacchābhattikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
这是一座食支的受持、规定、区别、破坏、利益、赞叹。
8. Āraññikaṅgakathā8. 阿兰若住支论
§31
‘‘gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
「我拒绝村边住所,受持阿兰若支」,以这些中任一语句受持。
Tena pana āraññikena gāmantasenāsanaṃ pahāya araññe aruṇaṃ uṭṭhāpetabbaṃ. Tattha saddhiṃ upacārena gāmoyeva .
那位阿兰若者应舍弃村边住所,在阿兰若升起黎明。其中,连同近处,村即是
nāma yo koci ekakuṭiko vā anekakuṭiko vā parikkhitto vā aparikkhitto vā samanusso vā amanusso vā antamaso atirekacātumāsaniviṭṭho yo koci satthopi.
任何一屋或多屋,有围墙或无围墙,有人或无人,乃至超过四个月居住的任何商队。
nāma parikkhittassa gāmassa sace anurādhapurasseva dve indakhīlā honti, abbhantarime indakhīle ṭhitassa thāmamajjhimassa purisassa leḍḍupāto. Tassa lakkhaṇaṃ yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānabbhantaranti vinayadharā. Suttantikā pana kākanivāraṇaniyamena khittassāti vadanti. Aparikkhittagāme yaṃ sabbapaccantimassa gharassa dvāre ṭhito mātugāmo bhājanena udakaṃ chaḍḍeti, tassa patanaṭṭhānaṃ gharūpacāro. Tato vuttanayena eko leḍḍupāto gāmo, dutiyo gāmūpacāro.
对于有围墙的村,如阿努拉德普拉城有两根界标柱,站在内侧界标柱处的强壮中等身材男子的投石落处。其特征是:如年轻人展示自己的力量,伸臂投石,如此投出之石的落处之内,持律者如是说。但经师们说:以驱乌鸦的规则投出的。在无围墙的村,站在最边缘房屋门口的妇女用器皿倒水,那落处是房屋近处。从那里以所说方式一投石处是村,第二投石处是村近处。
pana vinayapariyāye tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña’’nti (pārā. 92) vuttaṃ. Abhidhammapariyāye ‘‘nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’nti (vibha. 529) vuttaṃ. Imasmiṃ pana suttantikapariyāye ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti idaṃ lakkhaṇaṃ. Taṃ āropitena ācariyadhanunā parikkhittassa gāmassa indakhīlato aparikkhittassa paṭhamaleḍḍupātato paṭṭhāya yāva vihāraparikkhepā minitvā vavatthapetabbaṃ.
在律藏中说:「除了村和村近处,这一切都是阿兰若」。在阿毗达摩中说:「出去界标柱外,这一切都是阿兰若」。但在此经藏中,这是特征:「阿兰若住所即五百弓最后」。那应以导师之弓测量,从有围墙村的界标柱,从无围墙村的第一投石处开始,直到寺院围墙来确定。
Sace pana vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhi vā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbanti vuttaṃ. pana vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabbanti vuttaṃ. Idamettha pamāṇaṃ.
但若寺院无围墙,最初的住所、食堂、固定集会处、菩提树或塔,即使远离住所,应以那为界限来测量,如是所说。又有说:也应取出寺院的村近处,在两个投石处之间测量。这是此中的标准。
Sacepi āsanne gāmo hoti, vihāre ṭhitehi mānusakānaṃ saddo suyyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ. Yo tassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena pañcadhanusatikaṃ gahetabbaṃ. Yo pana āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ dhutaṅgacoro hoti.
即使村很近,站在寺院中听到人的声音,但因山、河等阻隔而不能直行。若其自然道路,即使须以船渡,应以那条路取五百弓。但为了满足近村的条件而从此处彼处堵塞道路者,这是头陀支盗贼。
Sace pana āraññikassa bhikkhuno upajjhāyo vā ācariyo vā gilāno hoti, tena araññe sappāyaṃ alabhantena gāmantasenāsanaṃ netvā upaṭṭhātabbo. Kālasseva pana nikkhamitvā aṅgayuttaṭṭhāne aruṇaṃ uṭṭhāpetabbaṃ. Sace aruṇuṭṭhānavelāyaṃ tesaṃ ābādho vaḍḍhati, tesaṃyeva kiccaṃ kātabbaṃ. Na dhutaṅgasuddhikena bhavitabbanti idamassa .
但若阿兰若比库的戒师或依止师生病,他在阿兰若得不到适宜的,应带到村边住所须跋。但应及时出去,在符合支分的地方升起黎明。若在黎明升起时他们的病加重,应做他们的事务。不应以头陀支清净为重,这是此中的
pana ayampi tividho hoti. Tattha sabbakālaṃ araññe aruṇaṃ uṭṭhāpetabbaṃ. cattāro vassike māse gāmante vasituṃ labhati. hemantikepi.
然而,这也有三种。其中,一切时都应在林野升起黎明。四个雨季月可以住在村边。冬季月也可以。
Imesaṃ pana tiṇṇampi yathā paricchinne kāle araññato āgantvā gāmantasenāsane dhammassavanaṃ suṇantānaṃ aruṇe uṭṭhitepi dhutaṅgaṃ na bhijjati. Sutvā gacchantānaṃ antarāmagge uṭṭhitepi na bhijjati. Sace pana uṭṭhitepi dhammakathike muhuttaṃ nipajjitvā gamissāmāti niddāyantānaṃ aruṇaṃ uṭṭhahati, attano vā ruciyā gāmantasenāsane aruṇaṃ uṭṭhapenti, dhutaṅgaṃ bhijjatīti ayamettha .
然而,对于这三种,在限定的时间从林野来到村边住所听闻法,即使黎明升起,头陀支也不破。听闻后离去,在中途黎明升起也不破。但是,如果黎明升起后,说法者想「稍躺一会儿再去」而睡眠,黎明升起,或者依自己的喜好在村边住所升起黎明,头陀支就破。这是此处的抉择。
āraññiko bhikkhu araññasaññaṃ manasikaronto bhabbo aladdhaṃ vā samādhiṃ paṭiladdhuṃ laddhaṃ vā rakkhituṃ, satthāpissa attamano hoti. Yathāha – ‘‘tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā’’ti (a. ni. 6.42; 8.86). Pantasenāsanavāsino cassa asappāyarūpādayo cittaṃ na vikkhipanti, vigatasantāso hoti, jīvitanikantiṃ jahati, pavivekasukharasaṃ assādeti, paṃsukūlikādibhāvopi cassa patirūpo hotīti.
林野住比库作意林野想,能够获得未得的定,或保护已得的定,大师对他满意。如所说:「那伽帝,因此我对那位比库以林野住而满意。」住边远住所者,不适宜的色等不扰乱其心,他离怖畏,舍弃对生命的爱着,品尝远离乐味,尘堆衣等行也适合他。
Pavivitto asaṃsaṭṭho, pantasenāsane rato;
远离、不混杂,乐于边远住所;
Ārādhayanto nāthassa, vanavāsena mānasaṃ.
以林野住,令怙主之心喜悦。
Eko araññe nivasaṃ, yaṃ sukhaṃ labhate yati;
独自住在林野,牟尼所得之乐;
Rasaṃ tassa na vindanti, api devā saindakā.
其味连同萨咖的诸天也不能获得。
Paṃsukūlañca esova, kavacaṃ viya dhārayaṃ;
而且他持此尘堆衣,如同铠甲;
Araññasaṅgāmagato, avasesadhutāyudho.
前往林野战场,装备其余头陀武器。
Samattho nacirasseva, jetuṃ māraṃ savāhiniṃ;
不久即能够,战胜魔与其军队;
Tasmā araññavāsamhi, ratiṃ kayirātha paṇḍitoti.
因此诸智者,应于林野住乐住。
Ayaṃ āraññikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
这是林野住支的受持、规定、区别、种类、利益、赞叹的分别论。
9. Rukkhamūlikaṅgakathā9. 树下住支论
§32
‘‘channaṃ paṭikkhipāmi, rukkhamūlikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我拒绝有顶的,我受持树下住支」这些任一语句而受持。
Tena pana rukkhamūlikena sīmantarikarukkhaṃ, cetiyarukkhaṃ, niyyāsarukkhaṃ, phalarukkhaṃ, vaggulirukkhaṃ, susirarukkhaṃ, vihāramajjhe ṭhitarukkhanti ime rukkhe vivajjetvā vihārapaccante ṭhitarukkho gahetabboti idamassa .
然而,那树下住者应避开这些树:界内的树、塔庙树、树脂树、果树、蝙蝠树、空洞树、立于寺院中央的树,应取立于寺院边缘的树——这是他的规定。
pana ayampi tividho hoti. Tattha yathārucitaṃ rukkhaṃ gahetvā paṭijaggāpetuṃ na labhati. Pādena paṇṇasaṭaṃ apanetvā vasitabbaṃ. taṃ ṭhānaṃ sampattehiyeva paṭijaggāpetuṃ labhati. ārāmikasamaṇuddese pakkositvā sodhāpetvā samaṃ kārāpetvā vālukaṃ okirāpetvā pākāraparikkhepaṃ kārāpetvā dvāraṃ yojāpetvā vasitabbaṃ. Mahadivase pana rukkhamūlikena tattha anisīditvā aññattha paṭicchanne ṭhāne nisīditabbaṃ.
然而,这也有三种。其中,取任何喜欢的树后不得使人守护。应拂去足下的落叶而住。中等者,到达那处所后即可使人守护。召唤园林管理者或沙玛内拉,使之清扫、平整、撒沙、围篱笆、安门后而住。然而,在大日,树下住者不应坐在那里,应坐在其他有遮蔽的地方。
Imesaṃ pana tiṇṇampi channe vāsaṃ kappitakkhaṇe dhutaṅgaṃ bhijjati. Jānitvā channe aruṇaṃ uṭṭhāpitamatteti . Ayamettha .
然而,对于这三种,在有顶的住处被允许的时刻,头陀支即破。知道而在有顶的住处升起黎明,仅此而已——这是这里的规定。这是这里的摄颂。
rukkhamūlasenāsanaṃ nissāya pabbajjāti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, appāni ceva sulabhāni ca tāni ca anavajjānīti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā, abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā, senāsanamaccherakammārāmatānaṃ abhāvo, devatāhi sahavāsitā, appicchatādīnaṃ anulomavuttitāti.
「依止树下住处而出家」(《大品》128)这句话表明了依止的如理行持之性;「那些资具少、易得且无过失」(《增支部》4.27;《如是语》101)是世尊所赞叹的资具性;由于常见树叶变化而生起无常想;没有住处的悭吝与贪著;与天人共住;随顺少欲等德行。
Vaṇṇito buddhaseṭṭhena, nissayoti ca bhāsito;
被最胜佛陀所赞叹,称为依止;
Nivāso pavivittassa, rukkhamūlasamo kuto.
远离者的住处,何处能与树下相等。
Āvāsamaccherahare, devatā paripālite;
住在能除去住处悭吝、为天人所守护的
Pavivitte vasanto hi, rukkhamūlamhi subbato.
远离处,具戒者住在树下。
Abhirattāni nīlāni, paṇḍūni patitāni ca;
看见树叶有深色的、蓝色的、
Passanto tarupaṇṇāni, niccasaññaṃ panūdati.
黄色的、掉落的,能去除常想。
Tasmā hi buddhadāyajjaṃ, bhāvanābhiratālayaṃ;
因此,这佛陀的遗产,是喜乐修习的住处;
Vivittaṃ nātimaññeyya, rukkhamūlaṃ vicakkhaṇoti.
不应轻视独居处，树下是明智的。
Ayaṃ rukkhamūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
这是对树下坐支的受持方法、种类差别、利益的分别论。
10. Abbhokāsikaṅgakathā10. 露地住支论
§33
‘‘channañca rukkhamūlañca paṭikkhipāmi, abbhokāsikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我舍弃有覆盖处和树下，受持露地坐支」这些话中的任何一种说法来受持。对于那位露地坐者，为了听法或为了伍波萨他而进入伍波萨他堂是允许的。如果进入后天下雨，在天下雨时不出去，应在雨停后出去。进入食堂或火堂做事务，在食堂向长老比库们请示食物，诵经者或使人诵经者进入有覆盖处，把放在外面不适当的床椅等搬进里面是允许的。如果在路上行走时拿了较年长者的用具，在天下雨时进入路中的堂舍是允许的。如果没有拿任何东西，为了要站在堂舍里而快速前往是不允许的。以平常的速度前往而进入后，应站到雨停为止再走，这也是同样的规则。
Tassa pana abbhokāsikassa dhammassavanāya vā uposathatthāya vā uposathāgāraṃ pavisituṃ vaṭṭati. Sace paviṭṭhassa devo vassati, deve vassamāne anikkhamitvā vassūparame nikkhamitabbaṃ. Bhojanasālaṃ vā aggisālaṃ vā pavisitvā vattaṃ kātuṃ, bhojanasālāya there bhikkhū bhattena āpucchituṃ, uddisantena vā uddisāpentena vā channaṃ pavisituṃ, bahi dunnikkhittāni mañcapīṭhādīni anto pavesetuñca vaṭṭati. Sace maggaṃ gacchantena vuḍḍhatarānaṃ parikkhāro gahito hoti, deve vassante maggamajjhe ṭhitaṃ sālaṃ pavisituṃ vaṭṭati. Sace na kiñci gahitaṃ hoti, sālāya ṭhassāmīti vegena gantuṃ na vaṭṭati. Pakatigatiyā gantvā paviṭṭhena pana yāva vassūparamā ṭhatvā gantabbanti idamassa pi eseva nayo.
但是这也有三种。其中，依靠树或山或房屋而住是不允许的。应该只在露地做衣小屋而住。依靠树、山、房屋而不进入里面而住是允许的。无覆盖的、有界限的岩石突出处、树枝凉棚、座位布、守田者等所弃的那里的小屋也是允许的。
pana ayampi tividho hoti. Tattha rukkhaṃ vā pabbataṃ vā gehaṃ vā upanissāya vasituṃ na vaṭṭati. Abbhokāseyeva cīvarakuṭiṃ katvā vasitabbaṃ. rukkhapabbatagehāni upanissāya anto appavisitvā vasituṃ vaṭṭati. acchannamariyādaṃ pabbhārampi sākhāmaṇḍapopi pīṭhapaṭopi khettarakkhakādīhi chaḍḍitā tatraṭṭhakakuṭikāpi vaṭṭatīti.
但是对于这三种，为了住宿而进入有覆盖处或树下的那一刻，头陀支就破了。知道后在那里升起黎明而已，这是《增支部》诵者们的说法。这是此处的差别。
Imesaṃ pana tiṇṇampi vāsatthāya channaṃ vā rukkhamūlaṃ vā paviṭṭhakkhaṇe dhutaṅgaṃ bhijjati. Jānitvā tattha aruṇaṃ uṭṭhāpitamatteti aṅguttarabhāṇakā. Ayamettha .
断除住处的障碍，去除昏沉睡眠，适合于「诸比库如鹿般不执着而行，无家而住」的赞叹，无执着，四方为家，随顺少欲等的行持。
āvāsapalibodhupacchedo, thinamiddhapanūdanaṃ, ‘‘migā viya asaṅgacārino, aniketā viharanti bhikkhavo’’ti (saṃ. ni. 1.224) pasaṃsāya anurūpatā, nissaṅgatā, cātuddisatā, appicchatādīnaṃ anulomavuttitāti.
适合于出家的状态，不难得；
Anagāriyabhāvassa , anurūpe adullabhe;
适合于出家的状态，不难得；
Tārāmaṇivitānamhi, candadīpappabhāsite.
在星宿宝石的天幕中，被月亮灯光所照耀。
Abbhokāse vasaṃ bhikkhu, migabhūtena cetasā;
比库住在露地，以如野兽之心；
Thinamiddhaṃ vinodetvā, bhāvanārāmataṃ sito.
驱除昏沉睡眠，依止于修习之乐。
Pavivekarasassādaṃ, nacirasseva vindati;
远离味之甘味，不久即能获得；
Yasmā tasmā hi sappañño, abbhokāsarato siyāti.
因此，有慧者应当喜乐露地。
Ayaṃ abbhokāsikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
这是露地住支的受持方法、种类差别、利益、赞叹。
11. Sosānikaṅgakathā11. 冢间住支论
§34
‘‘na susānaṃ paṭikkhipāmi, sosānikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我不拒绝冢间，我受持冢间住支」这些话中的任何一种而受持。
Tena pana sosānikena yaṃ manussā gāmaṃ nivesantā ‘‘idaṃ susāna’’nti vavatthapenti, na tattha vasitabbaṃ. Na hi matasarīre ajjhāpite taṃ susānaṃ nāma hoti, jhāpitakālato pana paṭṭhāya sacepi dvādasavassāni chaḍḍitaṃ, taṃ susānameva.
然而，对于那位冢间住者，人们在建立村落时确定「这是冢间」之处，不应住在那里。因为在死尸未被焚烧时，那不名为冢间，但从焚烧时开始，即使被弃置了十二年，那仍然是冢间。
Tasmiṃ pana vasantena caṅkamamaṇḍapādīni kāretvā mañcapīṭhaṃ paññapetvā pānīyaparibhojanīyaṃ upaṭṭhāpetvā dhammaṃ vācentena na vasitabbaṃ. Garukaṃ hi idaṃ dhutaṅgaṃ, tasmā uppannaparissayavighātatthāya saṅghattheraṃ vā rājayuttakaṃ vā jānāpetvā appamattena vasitabbaṃ. Caṅkamantena addhakkhikena āḷāhanaṃ olokentena caṅkamitabbaṃ.
然而,住在那里时,不应建造经行堂等,设置床椅,备置饮用水和洗漱水而住。因为这是重大的头陀支,所以为了消除生起的危险障碍,应告知僧团长老或国王的官员后,不放逸地住。经行时应以半膝(高度)观察火葬场而经行。
Susānaṃ gacchantenāpi mahāpathā ukkamma uppathamaggena gantabbaṃ. Divāyeva ārammaṇaṃ vavatthapetabbaṃ. Evañhissa taṃ rattiṃ bhayānakaṃ na bhavissati, amanussā rattiṃ viravitvā viravitvā āhiṇḍantāpi na kenaci paharitabbā. Ekadivasampi susānaṃ agantuṃ na vaṭṭati. Majjhimayāmaṃ susāne khepetvā pacchimayāme paṭikkamituṃ vaṭṭatīti aṅguttarabhāṇakā. Amanussānaṃ piyaṃ tilapiṭṭhamāsabhattamacchamaṃsakhīratelaguḷādikhajjabhojjaṃ na sevitabbaṃ. Kulagehaṃ na pavisitabbanti idamassa .
前往冢间时,也应离开大路,从小路前往。应在白天确定所缘。如此,那(冢间)在夜晚对他将不会恐怖,非人在夜晚一再叫喊而游荡,也不应被任何人击打。即使一天也不去冢间是不允许的。在中夜时分留在冢间,在后夜时分返回是允许的,增支部诵者如是说。不应食用非人所喜爱的胡麻粉、豆、饭、鱼、肉、牛奶、油、糖等副食主食。不应进入俗家之屋,这是它的(规定)。
pana ayampi tividho hoti. Tattha yattha dhuvaḍāhadhuvakuṇapadhuvarodanāni atthi, tattheva vasitabbaṃ. tīsu ekasmimpi sati vaṭṭati. vuttanayena susānalakkhaṇaṃ pattamatte vaṭṭati.
然而,这也有三种。其中,应住在有常烧、常尸、常哭之处。三者中即使有一者存在也是允许的。以所说之法,达到冢间相的程度是允许的。
Imesaṃ pana tiṇṇampi na susānamhi vāsaṃ kappanena dhutaṅgaṃ bhijjati. Susānaṃ agatadivaseti aṅguttarabhāṇakā. Ayamettha .
然而,对于这三者,不在冢间住而认为(完成)头陀支则破坏头陀支。未去冢间之日,增支部诵者如是说。这是此处的(规定)。
maraṇassatipaṭilābho, appamādavihāritā, asubhanimittādhigamo, kāmarāgavinodanaṃ, abhiṇhaṃ kāyasabhāvadassanaṃ, saṃvegabahulatā ārogyamadādippahānaṃ, bhayabheravasahanatā, amanussānaṃ garubhāvanīyatā, appicchatādīnaṃ anulomavuttitāti.
(此头陀支的)功德是:获得死随念,住于不放逸,证得须跋相,去除欲贪,常见身之自性,多具悚惧,舍断健康等之慢,堪忍恐怖畏惧,为非人所尊重,随顺少欲等之行。
Sosānikañhi maraṇānusatippabhāvā,
冢间住者因死随念之力,
Niddāgatampi na phusanti pamādadosā;
即使入睡,放逸之过失也不触及;
Sampassato ca kuṇapāni bahūni tassa,
见到众多尸体的他,
Kāmānubhāvavasagampi na hoti cittaṃ.
心不受诸欲的力量所支配。
Saṃvegameti vipulaṃ na madaṃ upeti,
他生起广大的悚惧感,不生起骄慢,
Sammā atho ghaṭati nibbutimesamāno;
正确地努力,希求涅槃;
Sosānikaṅgamitinekaguṇāvahattā,
由于冢间住支具有如此众多功德,
Nibbānaninnahadayena nisevitabbanti.
应以倾向涅槃之心修习。
Ayaṃ sosānikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
这是冢间住支的受持方法、种类差别、利益的解释。
12. Yathāsanthatikaṅgakathā12. 随处住支论
§35
‘‘senāsanaloluppaṃ paṭikkhipāmi, yathāsanthatikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我拒绝贪着住所,我受持随得住处支」这些话中的任何一种说法来受持。
Tena pana yathāsanthatikena yadassa senāsanaṃ ‘‘idaṃ tuyhaṃ pāpuṇātī’’ti gāhitaṃ hoti, teneva tuṭṭhabbaṃ, na añño uṭṭhāpetabbo. Idamassa .
那位随得住处者,对于分配给他的住所「这是你的,你得到了」,应当满足于此,不应驱赶他人。这是他的
pana ayampi tividho hoti. Tattha attano pattasenāsanaṃ dūreti vā accāsanneti vā amanussadīghajātikādīhi upaddutanti vā uṇhanti vā sītalanti vā pucchituṃ na labhati. pucchituṃ labhati. Gantvā pana oloketuṃ na labhati. gantvā oloketvā sacassa taṃ na ruccati, aññaṃ gahetuṃ labhati.
然而,这也有三种。其中,他不能询问自己所得的住处是远或太近,或被非人、长身者等所恼害,或热或冷。他能询问。但去了之后不能观察。去了观察之后,如果那个不适合他,他能取另一个。
Imesaṃ pana tiṇṇampi senāsanaloluppe uppannamatte dhutaṅgaṃ bhijjatīti ayamettha .
然而,对于这三种,当住处贪欲生起时,头陀支即破。这是此处的意义。
‘‘yaṃ laddhaṃ tena tuṭṭhabba’’nti (jā. 1.1.136; pāci. 793) vuttovādakaraṇaṃ, sabrahmacārīnaṃ hitesitā, hīnapaṇītavikappapariccāgo, anurodhavirodhappahānaṃ, atricchatāya dvārapidahanaṃ, appicchatādīnaṃ anulomavuttitāti.
「应以所得为满足」,如是所说的教诫之实行,对同梵行者的利益之希求,舍弃劣胜之分别论,断除随顺与违逆,关闭贪欲之门,随顺少欲等之行。
Yaṃ laddhaṃ tena santuṭṭho, yathāsanthatiko yati;
以所得为满足者,如其所铺而行,
Nibbikappo sukhaṃ seti, tiṇasantharakesupi.
无分别论者安乐而卧,即使在草铺上。
Na so rajjati seṭṭhamhi, hīnaṃ laddhā na kuppati;
他对最胜者不染着,得劣者不恼怒,
Sabrahmacārinavake, hitena anukampati.
以利益悲悯同梵行的新学者。
Tasmā ariyasatāciṇṇaṃ, munipuṅgavavaṇṇitaṃ;
因此,圣者所行持的,牟尼中之上首所称赞的,
Anuyuñjetha medhāvī, yathāsanthatarāmatanti.
有慧者应勤修，随喜如实铺设。
Ayaṃ yathāsanthatikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
这是关于如实铺设支的受持、规定、区别、差别、利益、赞叹的说明。
13. Nesajjikaṅgakathā13. 常坐不卧支论
§36
‘‘seyyaṃ paṭikkhipāmi, nesajjikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.
以「我舍弃卧具，我受持不坐支」这些话中的任一说法来受持。然而，持此不坐支者，在夜晚三时中应起身经行一时。因为在诸威仪中，完全不允许躺卧。这是它的规定。
Tena pana nesajjikena rattiyā tīsu yāmesu ekaṃ yāmaṃ uṭṭhāya caṅkamitabbaṃ. Iriyāpathesu hi nipajjitumeva na vaṭṭati. Idamassa .
然而，这也有三种。其中，既不允许靠背，也不允许布枕，也不允许瑜伽带。在这三者中，任何都允许。靠背、布枕、瑜伽带、枕头、五支、七支都允许。五支是与背靠一起制作的。所谓七支，是与背靠及两侧靠背一起制作的。据说他们为弥喇跋耶长老制作了那个。长老证得不还果后般涅槃。
pana ayampi tividho hoti. Tattha neva apassenaṃ, na dussapallatthikā, na āyogapaṭṭo vaṭṭati. imesu tīsu yaṃkiñci vaṭṭati. apassenampi dussapallatthikāpi āyogapaṭṭopi bibbohanampi pañcaṅgopi sattaṅgopi vaṭṭati. Pañcaṅgo pana piṭṭhiapassayena saddhiṃ kato. Sattaṅgo nāma piṭṭhiapassayena ca ubhatopassesu apassayehi ca saddhiṃ kato. Taṃ kira miḷābhayattherassa akaṃsu. Thero anāgāmī hutvā parinibbāyi.
然而，对于这三者中的任何一种，在准备卧具时，头陀支就破坏了。这是这里的差别。
Imesaṃ pana tiṇṇampi seyyaṃ kappitamatte dhutaṅgaṃ bhijjati. Ayamettha .
「住于耽著卧卧之乐、触之乐、睡眠之乐」所说的心的束缚之断除，适合于一切业处的修习，威仪的可喜，有助于精进的发起，增长正行。
‘‘seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī’’ti (dī. ni. 3.320; ma. ni. 1.186) vuttassa cetaso vinibandhassa upacchedanaṃ, sabbakammaṭṭhānānuyogasappāyatā, pāsādikairiyāpathatā, vīriyārambhānukūlatā, sammāpaṭipattiyā anubrūhananti.
结跏趺坐，端正身体；
Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ;
这是关于如实铺设支的受持、规定、区别、差别、利益、赞叹的说明。
Nisīdanto vikampeti, mārassa hadayaṃ yati.
坐着的瑜伽者震动魔的心。
Seyyasukhaṃ middhasukhaṃ, hitvā āraddhavīriyo;
舍弃卧的乐、睡眠的乐,已发精进;
Nisajjābhirato bhikkhu, sobhayanto tapovanaṃ.
喜乐于坐的比库,使苦行林辉耀。
Nirāmisaṃ pītisukhaṃ, yasmā samadhigacchati;
因为他证得无染的喜乐,
Tasmā samanuyuñjeyya, dhīro nesajjikaṃ vatanti.
因此贤者应当勤修不倒卧。
Ayaṃ nesajjikaṅge samādāna vidhānappabheda bhedānisaṃsavaṇṇanā.
这是不倒卧支的受持、规定、差别、分别论、利益、赞叹。
Dhutaṅgapakiṇṇakakathā头陀支杂论
§37
Idāni –
Idāni –
Kusalattikato ceva, dhutādīnaṃ vibhāgato;
从三善、从头陀等的分别论,
Samāsabyāsato cāpi, viññātabbo vinicchayoti. –
以及从总说与广说,应当了知决择。
Imissā gāthāya vasena vaṇṇanā hoti.
依此偈颂而有解释。
Tattha ti sabbāneva hi dhutaṅgāni sekkhaputhujjanakhīṇāsavānaṃ vasena siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti.
其中,一切诸头陀支,依有学、凡夫、漏尽者而言,或为善,或为无记,没有不善的头陀支。
Yo pana vadeyya ‘‘pāpiccho icchāpakato āraññiko hotīti ādivacanato (a. ni. 5.181; pari. 325) akusalampi dhutaṅga’’nti. So vattabbo – na mayaṃ ‘‘akusalacittena araññe na vasatī’’ti vadāma. Yassa hi araññe nivāso, so āraññiko. So ca pāpiccho vā bhaveyya appiccho vā. Imāni pana tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgametesanti dhutaṅgāni. Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgānīti vuttaṃ. Na ca akusalena koci dhuto nāma hoti, yassetāni aṅgāni bhaveyyuṃ, na ca akusalaṃ kiñci dhunāti, yesaṃ taṃ aṅgantikatvā dhutaṅgānīti vucceyyuṃ. Nāpi akusalaṃ cīvaraloluppādīni ceva niddhunāti paṭipattiyā ca aṅgaṃ hoti. Tasmā suvuttamidaṃ ‘‘natthi akusalaṃ dhutaṅga’’nti.
若有人说:「因为『恶欲、为欲所缚者是住阿兰若者』等语,故不善也是头陀支。」应对他说:不是我们说「以不善心不住阿兰若」。因为凡住在阿兰若者,即是阿兰若住者。他或为恶欲者,或为少欲者。然而这些,因以此彼受持而抖落诸烦恼,故为已抖落者即比库之支分,或因抖落诸烦恼而得名为「抖落」,智为这些之支分,故为头陀支。或者,因以对治抖落而为「已抖落」,且为行道之支分,故说为头陀支。而无人以不善而名为「已抖落者」,使这些成为其支分,也无任何不善抖落什么,使那些称为其支分而说为头陀支。也不是不善抖落衣贪等,且为行道之支分。因此,此说善说:『没有不善的头陀支』。
‘‘Yesampi kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi. Asantaṃ kassa dhunanato dhutaṅgaṃ nāma bhavissati. Dhutaguṇe samādāya vattatīti vacanavirodhopi ca nesaṃ āpajjati, tasmā taṃ na gahetabba’’nti ayaṃ tāva kusalattikato vaṇṇanā.
「对于那些善三法所不摄的头陀支者,于义理上根本没有头陀支。不存在者,谁的抖落而将名为头陀支?且『依抖落功德而转起』之语也与他们相违,因此不应取彼。」这是从善三法的解释。
ti dhuto veditabbo. Dhutavādo veditabbo. Dhutadhammā veditabbā. Dhutaṅgāni veditabbāni. Kassa dhutaṅgasevanā sappāyāti veditabbaṃ.
应知何为已抖落者。应知何为说抖落者。应知何为抖落法。应知何为头陀支。应知头陀支修习对谁适合。
Tattha ti dhutakileso vā puggalo kilesadhunano vā dhammo.
其中,已抖落者,即已抖落烦恼之人,或抖落烦恼之法。
ti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo, atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca.
于此,有已抖落者而非说抖落者,有非已抖落者而是说抖落者,有既非已抖落者也非说抖落者,有既是已抖落者也是说抖落者。
Tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati, nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo. Yathāha, ‘‘tayidaṃ āyasmā bākulo dhuto na dhutavādo’’ti. Yo pana na dhutaṅgena attano kilese dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo. Yathāha, ‘‘tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo’’ti. Yo ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo. Yathāha, ‘‘tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo’’ti. Yo pana ubhayasampanno dhammasenāpati viya, ayaṃ dhuto ceva dhutavādo ca. Yathāha, ‘‘tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti.
其中,凡以头陀支抖落自己的烦恼,但不以头陀支教诫他人、不教导他人,如巴咖喇长老,此为已抖落者而非说抖落者。如所说:『因此,具寿巴咖喇是已抖落者而非说抖落者。』然而,凡不以头陀支抖落自己的烦恼,仅以头陀支教诫他人、教导他人,如伍巴难陀长老,此为非已抖落者而是说抖落者。如所说:『因此,具寿伍巴难陀萨咖子是非已抖落者而是说抖落者。』凡两者皆缺者,如喇喇都达夷,此为既非已抖落者也非说抖落者。如所说:『因此,具寿喇喇都达夷既非已抖落者也非说抖落者。』然而,凡两者具足者,如法将,此为既是已抖落者也是说抖落者。如所说:『因此,具寿沙利子既是已抖落者也是说抖落者。』
ti appicchatā, santuṭṭhitā, sallekhatā, pavivekatā, idamatthitāti ime dhutaṅgacetanāya parivārakā pañca dhammā ‘‘appicchataṃyeva nissāyā’’tiādivacanato (a. ni. 5.181; pari. 325) dhutadhammā nāma, tattha appicchatā ca santuṭṭhitā ca alobho. Sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ca amohe ca. Idamatthitā ñāṇameva. Tattha ca alobhena paṭikkhepavatthūsu lobhaṃ, amohena tesveva ādīnavapaṭicchādakaṃ mohaṃ dhunāti. Alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhānuyogaṃ, amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti. Tasmā ime dhammā dhutadhammāti veditabbā.
即少欲、知足、削减、远离、此是义,这些是头陀支意乐的伴随五法,因「仅依止少欲」等语句(增支部5.181;附随325),名为头陀法。其中,少欲与知足是无贪。削减与远离落入两法中:无贪与无痴。此是义即是智。其中,以无贪震落对舍弃对象的贪,以无痴震落对那些遮蔽过患的痴。以无贪震落通过受用许可之物的方式而进行的欲乐追求,以无痴震落通过对头陀支过度削减的方式而进行的自我折磨追求。因此,应知这些法为头陀法。
ti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti. Tāni atthato lakkhaṇādīhi ca vuttāneva.
应知十三头陀支:尘堆衣支……乃至……不倒卧支。它们的义理、相等已如前述。
Kassa dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca. Kasmā? Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. Dukkhāpaṭipadañca nissāya rāgo vūpasammati. Sallekhaṃ nissāya appamattassa moho pahīyati. Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. Tattha hissa asaṅghaṭṭiyamānassa viharato dosopi vūpasammatīti ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā.
头陀支的修习适合谁?适合贪行者与痴行者。为何?因为头陀支的修习既是苦行道,也是削减住。依止苦行道,贪得以止息。依止削减,不放逸者的痴得以断除。或者,在此阿兰若支与树下坐支的修习也适合嗔行者。其中,对他住于不接触时,嗔也得以止息。这是头陀等分别论的解释。
ti imāni pana dhutaṅgāni tīṇi sīsaṅgāni, pañca asambhinnaṅgānīti aṭṭheva honti. Tattha sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, abbhokāsikaṅganti imāni tīṇi sīsaṅgāni. Sapadānacārikaṅgañhi rakkhanto piṇḍapātikaṅgampi rakkhissati. Ekāsanikaṅgañca rakkhato pattapiṇḍikaṅgakhalupacchābhattikaṅgānipi surakkhanīyāni bhavissanti. Abbhokāsikaṅgaṃ rakkhantassa kiṃ atthi rukkhamūlikaṅgayathāsanthatikaṅgesu rakkhitabbaṃ nāma. Iti imāni tīṇi sīsaṅgāni, āraññikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, nesajjikaṅgaṃ, sosānikaṅganti imāni pañca asambhinnaṅgāni cāti aṭṭheva honti.
这些头陀支有三个主要支、五个不可分离支,如此只有八个。其中,常乞食支、一座食支、露地坐支,这三个是主要支。因为守护常乞食支者也将守护乞食支。守护一座食支者,钵食支与拒绝后食支也将被善守护。守护露地坐支者,在树下坐支与随处坐支中还有什么需要守护的呢?如此这三个主要支,以及阿兰若支、尘堆衣支、三衣支、不倒卧支、冢间住支,这五个不可分离支,如此只有八个。
Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti. Tattha nesajjikaṅgaṃ vīriyapaṭisaṃyuttaṃ. Itarāni pākaṭāneva.
再者,两个与衣相关,五个与乞食相关,五个与住所相关,一个与精进相关,如此只有四类。其中,不倒卧支与精进相关。其余的是明显的。
Puna sabbāneva nissayavasena dve honti paccayanissitāni dvādasa, vīriyanissitaṃ ekanti. Sevitabbāsevitabbavasenapi dveyeva honti. Yassa hi dhutaṅgaṃ sevantassa kammaṭṭhānaṃ vaḍḍhati, tena sevitabbāni. Yassa sevato hāyati, tena na sevitabbāni. Yassa pana sevatopi asevatopi vaḍḍhateva, na hāyati, tenāpi pacchimaṃ janataṃ anukampantena sevitabbāni. Yassāpi sevatopi asevatopi na vaḍḍhati, tenāpi sevitabbāniyeva āyatiṃ vāsanatthāyāti.
再者,一切依所依而言有两种:依资具的十二个,依精进的一个。依应修习与不应修习而言也只有两种。若某人修习头陀支时业处增长,他应修习。若某人修习时减退,他不应修习。若某人无论修习或不修习都只是增长,不减退,他也应修习以悲悯后世之人。若某人无论修习或不修习都不增长,他也应修习以便未来的习性。
Evaṃ sevitabbāsevitabbavasena duvidhānipi sabbāneva cetanāvasena ekavidhāni honti. Ekameva hi dhutaṅgaṃ samādānacetanāti. Aṭṭhakathāyampi vuttaṃ ‘‘yā cetanā, taṃ dhutaṅganti vadantī’’ti.
如此依应修习与不应修习而言的两种,一切依意乐而言成为一种。因为只有一个头陀支即受持意乐。义注中也说:「那意乐,他们说那是头陀支。」
pana bhikkhūnaṃ terasa, bhikkhunīnaṃ aṭṭha, sāmaṇerānaṃ dvādasa, sikkhamānasāmaṇerīnaṃ satta, upāsakaupāsikānaṃ dveti dvācattālīsa honti. Sace pana abbhokāse āraññikaṅgasampannaṃ susānaṃ hoti, ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti. Bhikkhunīnaṃ pana āraññikaṅgaṃ khalupacchābhattikaṅgañca dvepi sikkhāpadeneva paṭikkhittāni, abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, sosānikaṅganti imāni tīṇi dupparihārāni. Bhikkhuniyā hi dutiyikaṃ vinā vasituṃ na vaṭṭati. Evarūpe ca ṭhāne samānacchandā dutiyikā dullabhā. Sacepi labheyya saṃsaṭṭhavihārato na mucceyya. Evaṃ sati yassatthāya dhutaṅgaṃ seveyya, svevassā attho na sampajjeyya. Evaṃ paribhuñjituṃ asakkuṇeyyatāya pañca hāpetvā bhikkhunīnaṃ aṭṭheva hontīti veditabbāni. Yathāvuttesu pana ṭhapetvā tecīvarikaṅgaṃ sesāni dvādasa sāmaṇerānaṃ, satta sikkhamānasāmaṇerīnaṃ veditabbāni. Upāsakaupāsikānaṃ pana ekāsanikaṅgaṃ, pattapiṇḍikaṅganti imāni dve patirūpāni ceva sakkā ca paribhuñjitunti dve dhutaṅgānīti evaṃ byāsato dvecattālīsa hontīti ayaṃ samāsabyāsato vaṇṇanā.
比库有十三,比库尼有八,沙玛内拉有十二,学戒女与沙马内莉有七,近事男与近事女有二,如此有四十二。但若露地有具足阿兰若支的冢间,一位比库也能一次受用一切头陀支。但对比库尼,阿兰若支与拒绝后食支这两个已被学处本身禁止,露地坐支、树下坐支、冢间住支这三个难以守护。因为比库尼不允许无伴而住。在这样的地方,同意的伴侣难得。即使得到,也不能脱离共住。如此时,为了那目的而修习头陀支,那目的将不能成就。如此因不能受用,除去五个,应知比库尼只有八个。在所说的中,除去三衣支,其余十二个应知是沙玛内拉的,七个是学戒女与沙马内莉的。但对近事男与近事女,一座食支与钵食支这两个既适当也能受用,如此有两个头陀支。如此依总说与广说有四十二。这是总说与广说的解释。
Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, tesaṃ sampādanatthaṃ samādātabbadhutaṅgakathā bhāsitā hoti.
如此,对于「具慧者住立于戒」这个偈颂,以戒、定、慧为入门所说示的清净道中,以少欲、知足等诸德来清净所说种类的戒,为了成就那些(德),应当受持的头陀支之论已被说示。
Iti sādhujanapāmojjatthāya kate visuddhimagge · 如是为善人欢喜故而作的清净道论中
Dhutaṅganiddeso nāma dutiyo paricchedo. · 头陀支分别名为第二章