2. Dhutaṅganiddesavaṇṇanā · 2. Dhutaṅganiddesavaṇṇanā
2. Dhutaṅganiddesavaṇṇanā二、头陀支解说之阐释
§22
22. Appā icchā etassāti appiccho, paccayagedharahito. Tassa bhāvo appicchatā, alobhajjhāsayatāti attho. Samaṃ tuṭṭhi, santena, sakena vā tuṭṭhi santuṭṭhi, santuṭṭhi eva santuṭṭhitā, aññaṃ apatthetvā yathāladdhehi itarītarehi paccayehi paritussanā. Santuṭṭhitādīhīti ta-kāro vā padasandhikaro. ‘‘Santuṭṭhiādīhī’’ti vā pāṭho. Te guṇeti te sīlavodānassa hetubhūte appicchatādiguṇe. Sampādetunti sampanne kātuṃ. Te hi sīlavisuddhiyā paṭiladdhamattā hutvā dhutadhammehi sampannatarā honti. Dhutaṅgasamādānanti kilesānaṃ dhunanakaaṅgānaṃ viddhaṃsanakāraṇānaṃ sammadeva ādānaṃ. Evanti evaṃ sante, dhutaṅgasamādāne kateti attho. Assa yogino. Sallekho kilesānaṃ sammadeva likhanā chedanā tanukaraṇaṃ. Paviveko cittavivekassa upāyabhūtā vivekaṭṭhakāyatā. Apacayo yathā paṭipajjanato kilesā naṃ apacinanti na ācinanti, tathā paṭipajjanā. Vīriyārambho anuppannānaṃ pāpadhammānaṃ anuppādanādivasena āraddhavīriyatā. Subharatā yathāvuttaappicchabhāvādisiddhā upaṭṭhakānaṃ sukhabharaṇīyatā suposatā. Ādi-saddena appakiccatāsallahukavuttiādike saṅgaṇhāti. Sīlañceva yathāsamādinnaṃ paṭipakkhadhammānaṃ dūrībhāvena suparisuddhaṃ bhavissati. Vatāni ca dhutadhammā ca sampajjissanti sampannā bhavissanti, nipphajjissanti vā. Yā thirabhūtā itarītaracīvarapiṇḍapātasenāsanasantuṭṭhi porāṇānaṃ buddhādīnaṃ ariyānaṃ paveṇibhāvena ṭhitā, tattha patiṭṭhitabhāvaṃ sandhāyāha ‘‘porāṇe ariyavaṃsattaye patiṭṭhāyā’’ti. Bhāvanā āramitabbaṭṭhena ārāmo etassāti bhāvanārāmo, tabbhāvo bhāvanārāmatā, samathavipassanābhāvanāsu yuttappayuttatā. Yasmā adhigamāraho bhavissati, tasmāti sambandho.
22. 「欲望微薄」者，谓欲望不强烈、受制于缘，亦即欲望不多。其状态为『欲望微薄』，意指无贪欲心住。等同满足无忧，无烦恼者，或与安静、安心相关的满足，谓之满足的满足。满足的满足即为真正的满足，彼此无所违犯，随顺适当的各种缘而起圆满的适足感。这里的满足及其起头称为词缀或词根结合而成的表达。「满足等」为说法中的篇章。此等品质为道德净洁的基础，是由欲望微薄等善根而起。所谓成就，是指已具足而得以成就。此等人因道德净化达到一定程度，借助修行法门而更为圆满。所谓持戒法门之摄取，即是以正法方法摧毁烦恼之根本。如此安详状态，名为持戒法门之摄取义。那便是行者。他用修除烦恼的方法，正当书写、斩断并减细烦恼。离群独处，是心之慧觉，具有分辨与分别之力。因不退转的修持，烦恼不生、不延续且不接收烦恼，正是依修此理。发精进意志，断绝已生恶法的有所摧起，即为精进发起。因无欲的状态及其功德等已成就，护持修行人之安乐与定力，清净安稳。以原始言语及略释，以轻微辩清而收纳修行境界。就道德所持依来论断，对立者可远离，伴随清净修行必成正果。所修持及清净法将得以成就、持久或废弃。曾确立而变动的袈裟、托钵、坐具与满足，是由古佛等圣者所坚立，如其所言「为古佛圣门所确立」。修行场意义即指修习之处，谓能成三摩地与慧观的修行合一。因将会得法故，有其因缘关联。
Lābhasakkārādi taṇhāya āmasitabbato, lokapariyāpannatāya ca lokāmisaṃ. Nibbānādhigamassa anulomato anulomapaṭipadā vipassanābhāvanā. Atthatoti vacanatthato. Pabhedatoti vibhāgato. Bhedatoti vināsato. Dhutādīnanti dhutadhutavādadhutadhammadhutaṅgānaṃ. Samāsabyāsatoti saṅkhepavitthārato.
因贪恋利得、敬重等欲望而增长，是对世间的局限所染。涅槃之达成，依顺次之正道，即顺释迦牟尼正法之智慧观察修习。所谓「义」者即言语之义理。区别义谓分类，分义谓灭除。所谓持戒等为一切持戒法与其组成要素的四弘法。简捷广博则为简略展开。
§23
23.Rathikāti racchā. Saṅkārakūṭādīnanti niddhāraṇe sāmivacanaṃ. Abbhuggataṭṭhenāti ussitaṭṭhena. ‘‘Nadiyā kūla’’ntiādīsu viya samussayattho kūla-saddoti āha ‘‘paṃsukūlamiva paṃsukūla’’nti. Ku-saddo kucchāyaṃ ula-saddo gatiatthoti āha ‘‘kucchitabhāvaṃ gacchatīti vuttaṃ hotī’’ti, paṃsu viya kucchitaṃ ulati pavattatīti vā paṃsukūlaṃ. Paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ uttarapadalopena, taṃ sīlamassāti paṃsukūliko, yathā ‘‘āpūpiko’’ti. Aṅgati attano phalaṃ paṭicca hetubhāvaṃ gacchatīti aṅgaṃ, kāraṇaṃ. Yena puggalo ‘‘paṃsukūliko’’ti vuccati, so samādānacetanāsaṅkhāto dhammo paṃsukūlikassa aṅganti paṃsukūlikaṅgaṃ. Tenāha ‘‘paṃsukūlikassā’’tiādi. Tassāti samādānassa. Samādiyati etenāti samādānaṃ, cetanā.
23. 『护持』是指护养。护养法门如筑土墩等比喻以说明。所谓「坚固立地」，即安住坚固处。犹如河岸等堤防，是累积之意。以河岸为例，释云「如尘垢堆积一般」。『污辱』『畏惧』等音，云「意味着行进」及「弯曲状态动转」，如同尘垢，堆积滑动起伏。尘垢堆积意指积持不净衣，故彼名为持净者，即如「膀胱出血者」等称谓。『肢』指自身果报依缘而生诸因，是身体或原因。谓曰受称为尘垢衣者，乃为意志集聚所生相应法肢，故称尘垢衣之肢。于是作「尘垢衣的」等复合表达。此中『此』指意识或意志之摄取。
Eteneva nayenāti yathā paṃsukūladhāraṇaṃ paṃsukūlaṃ, taṃsīlo paṃsukūliko, tassa aṅgaṃ samādānacetanā ‘‘paṃsukūlikaṅga’’nti vuttaṃ, evaṃ eteneva vacanatthanayena ticīvaradhāraṇaṃ ticīvaraṃ, taṃsīlo tecīvariko, tassa aṅgaṃ samādānacetanā ‘‘tecīvarikaṅga’’nti veditabbaṃ. Saṅghāṭiādīsu eva tīsu cīvaresu ticīvarasamaññā, na kaṇḍupaṭicchādivassikasāṭikādīsūti tāni sarūpato dassento ‘‘saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhāta’’nti āha.
此理亦称为「此法」。譬如『尘垢衣持者』持其衣，是善根，彼衣之肢意为取持意志力，称为尘垢衣之肢。同理三衣，即袈裟，可称为三衣持者。其肢即摄持意识称为三衣之肢。说袈裟、上衣、里衣诸衣物时，因三衣等同，非指破布斗篷等破衣衲，而称曰『桑迦袈裟、上衣及里衣统称』。
Taṃ piṇḍapātanti parehi diyyamānānaṃ piṇḍānaṃ patte patanasaṅkhātaṃ piṇḍapātaṃ, taṃ uñchatīti piṇḍapātiko, yathā bādariko sāmākiko. Piṇḍapāti eva piṇḍapātiko, yathā bhaddo eva bhaddako. Avakhaṇḍanaṃ vicchindanaṃ nirantaramappavatti. Tappaṭikkhepato anavakhaṇḍanaṃ avicchindanaṃ nirantarappavatti. Saha apadānenāti saha anavakhaṇḍanena. Sapadānanti padassa kiriyāvisesanabhāvaṃ, yattha ca taṃ anavakhaṇḍanaṃ, tañca dassetuṃ ‘‘avakhaṇḍanarahitaṃ anugharanti vuttaṃ hotī’’ti vuttaṃ. Ekāsaneti iriyāpathantarena anantaritāya ekāyayeva nisajjāya. Patte piṇḍoti ettha vatthubhedo idhādhippeto, na sāmaññaṃ. Eva-kāro ca luttaniddiṭṭhoti dassento ‘‘kevalaṃ ekasmiṃyeva patte’’ti āha. Uttarapadalopaṃ katvā ayaṃ niddesoti dassento ‘‘pattapiṇḍagahaṇe pattapiṇḍasaññaṃ katvā’’ti āha. Esa nayo ito paresupi.
托钵，即施主所赠与之供养物聚集统称托钵，谓落在钵托上的供养物屑多者。故称钵托，是如大豆一样大量聚集。托钵亦即托钵者称作托钵人，如受荐者为『受到嘉奖者』。断裂、割断谓常断不离断不断者。连贯无断谓连贯不裂不断之继承。与附属同谓无断不断者。『连贯』即该词的动作特性，且无断连贯，以显扬说「无断不裂的依顺」是应当遵循之道。一次者，即行路途中不中断，乃连续一坐之意。谓托钵中的托钵，指物的区别，此处不取一般义。释言「此理为言简意赅，成就示现」。割断后之托钵示现为「割断托钵的可识相」理，该指示由此及他。
Pacchābhattaṃ nāma pavāraṇato pacchā laddhabhattaṃ eva. Khalu-saddassa paṭisedhatthavācakattā tena samānatthaṃ na-kāraṃ gahetvā āha ‘‘na pacchābhattiko’’ti. Sikkhāpadassa visayo sikkhāpadeneva paṭikkhitto. Yo tassa avisayo, so eva samādānassa visayoti āha ‘‘samādānavasena paṭikkhittātirittabhojanassā’’ti. Abbhokāse nivāso abbhokāso. Susāne nivāso susānaṃ, taṃ sīlaṃ assātiādinā sabbaṃ vattabbanti āha ‘‘eseva nayo’’ti. Yathāsanthataṃ viya yathāsanthataṃ, ādito yathāuddiṭṭhaṃ. Taṃ hesa ‘‘idaṃ bahumaṅkuṇaṃ duggandhapavāta’’ntiādivasena appaṭikkhipitvāva sampaṭicchati. Tenevāha ‘‘idaṃ tuyha’’ntiādi. Sayananti nipajjanamāha. Tena tena samādānenāti tena tena paṃsukūlikaṅgādikassa samādānena dhutakilesattāti viddhaṃsitakilesattā, tadaṅgavasena pahīnataṇhupādānādipāpadhammattāti attho. Yehi taṃ kilesadhunanaṃ, tāniyeva idha dhutassa bhikkhuno aṅgānīti adhippetāni, na aññāni yāni kānici, aññena vā dhutassāti ayamattho atthato āpanno. ‘‘Ñāṇaṃ aṅgaṃ etesa’’nti iminā ñāṇapubbakataṃ tesaṃ samādānassa vibhāveti. Paṭipattiyāti sīlādisammāpaṭipattiyā. Samādiyati etenāti samādānaṃ, samādānavasena pavattā cetanā, taṃ lakkhaṇaṃ etesanti samādānacetanālakkhaṇāni. Vuttampi cetaṃ aṭṭhakathāyaṃ –
『后饭』是指晚上之用餐，即晚饭。因称胃部而非称为后饭者，乃为正确否定之意，以保证弃舍戒之统一。此话题指向戒律中弃舍戒，不涉别戒。若违此戒，即反面维持摄持对象者，谓为违反戒律。『内处』指屋内，『良室』为光明洁净屋宇，意指道德所在之地，称其「此理为理所当然」之义。依所述正确方式并如初示现，须辨认此称为「多齿臭风」等轻微难闻气味而不可挂碍。故言「此为你的财产」等。而『卧』谓指俯身之姿。由此种种摄取，是以尘垢衣肢摄取法已获破除沉痾烦恼之义。谓能破除欲望、取著、业力诸恶法因缘，此理成立。能破除烦恼维持法的肢体，皆为此处所述，不他物，且不能以他法称呼。谓「此知为三昧之肢」以此种知识为先导来分别该三昧肢。称依此行持谓正行之道。依此三昧意志发起时，即具此特征，谓此知为三昧意识标志。以上亦在论注中有所记载。
‘‘Samādānakiriyāya, sādhakatamabhāvato;
『为了专注行为』者，意指这些行为具有最大善助作用，最有利于专注的成就；
Sampayuttadhammā yenāti, karaṇabhāvena dassitā’’ti.
『所谓具足相应的法』者，是指这些法以行为的性质而被显示或表明。
Samādānacetanāya gahaṇaṃ taṃmūlakattā pariharaṇacetanāpi dhutaṅgameva. Attanā, parammukhena ca kusalabhaṇḍassa bhusaṃ viluppanaṭṭhena loluppaṃ taṇhācāro, tassa viddhaṃsanakiccattā loluppaviddhaṃsanarasāni. Tato eva nilloluppabhāvena paccupatiṭṭhanti, taṃ vā paccupaṭṭhāpentīti nilloluppabhāvapaccupaṭṭhānāni. Ariyadhammapadaṭṭhānānīti parisuddhasīlādisaddhammapadaṭṭhānāni.
专注的心是坚固根基。断绝探究的心意也如陀罗调伏。自己与他人同样，因贪心，受污染而行为不善，行为如同渴爱，因而产生烦恼。由此，因无贪之心而起断执，或称无贪之心生起，谓此为无贪之心的展现。所谓圣法之原则，即纯洁戒律等圣法原则。
Bhagavatova santike samādātabbānīti idaṃ antarā avicchedanatthaṃ vuttaṃ, rañño santike paṭiññātārahassa atthassa tadupajīvino ekaṃsato avisaṃvādanaṃ viya. Sesānaṃ santike samādānepi eseva nayo. Ekasaṅgītikassāti pañcasu dīghanikāyādīsu nikāyesu ekanikāyikassa. Aṭṭhakathācariyassāti yassa aṭṭhakathātantiyeva visesato paguṇā, tassa. Etthāti attanāpi samādānassa ruhane. Jeṭṭhakabhātu dhutaṅgappicchatāya vatthūti so kira thero nesajjiko , tassa taṃ na koci jānāti. Athekadivasaṃ rattiyā sayanapiṭṭhe nisinnaṃ vijjulatobhāsena disvā itaro pucchi ‘‘kiṃ, bhante, tumhe nesajjikā’’ti. Thero dhutaṅgappicchatāya tāvadeva nipajjitvā pacchā samādiyīti evamāgataṃ vatthu.
说在世尊面前应修习专注，是为不断断绝意念的缘起。此如与国王身边侍从相处，即彼侍从因帮助国王理事，而日夜不须言语。诸余侍从亦如是，且互相观照。所谓‘唯一合唱者’，指五种长部经藏中的某一部。而‘注疏师’则指注疏的特别品级。此处所言，是指自我专注修行的严格戒律。曾有长老宁死不起床，着陀罗布，不知他人目睹其炯炯有神。一天夜晚他坐卧处，有人问：‘师父，您为何不起来？’长老乃缚着陀罗布，端然不动，最终才修成专注，事迹如此。
1. Paṃsukūlikaṅgakathāvaṇṇanā一、尘堆衣支说之阐释
§24
24.Gahapatidānacīvaranti ettha dāyakabhāvena samaṇāpi ukkaṭṭhassa gahapatipakkhaṃyeva paviṭṭhāti daṭṭhabbaṃ. ‘‘Pabbajito gaṇhissatī’’ti ṭhapitakaṃ siyā gahapaticīvaraṃ, na pana gahapatidānacīvaranti tādisaṃ nivattetuṃ dānaggahaṇaṃ. Aññatarenāti ettha samādānavacanena tāva samādinnaṃ hotu, paṭikkhepavacanena pana kathanti? Atthato āpannattā. Yathā ‘‘devadatto divā na bhuñjatī’’ti vutte ‘‘rattiyaṃ bhuñjatī’’ti atthato āpannameva hoti, tassa āhārena vinā sarīraṭṭhiti natthīti, evamidhāpi bhikkhuno gahapatidānacīvare paṭikkhitte tadaññacīvarappaṭiggaho atthato āpanno eva hoti, cīvarena vinā sāsane ṭhiti natthīti.
关于居士施赠袈裟事，居士因情施予沙门户中上座弟子时，出家人理应进入居士家之右侧。对此应当观察。有人言‘出家人必定接受’，应视为居士袈裟，非谓居士施赠袈裟可因施法及收受法而废止施赠义。又有人以专注言‘愿令得受’，而以违背言‘不愿受’。如此视之有理。譬如云‘天帝白天不食物’，实指其食之时在夜晚；若无食，身心不能存活。出家人对于居士袈裟若违背拒绝，收受他衣袈裟，实有其必需。无袈裟则不能立于戒法中。
Evaṃ samādinnadhutaṅgenātiādividhānaṃ paṃsukūlikaṅge paṭipajjanavidhi. Susāne laddhaṃ sosānikaṃ. Taṃ pana yasmā tattha kenaci chaḍḍitattā patitaṃ hoti, tasmā vuttaṃ ‘‘susāne patitaka’’nti. Evaṃ pāpaṇikampi daṭṭhabbaṃ. Tālaveḷimaggo nāma mahāgāme ekā vīthi. Anurādhapureti ca vadanti. Ḍaḍḍho padeso etassāti ḍaḍḍhappadesaṃ, vatthaṃ. Magge patitakaṃ bahudivasātikkantaṃ gahetabbanti vadanti. ‘‘Dvattidivasātikkanta’’nti apare. Thokaṃ rakkhitvāti katipayaṃ kālaṃ āgametvā. Vātāhatampi sāmikānaṃ satisammosena patitasadisanti ‘‘sāmike apassantena gahetuṃ vaṭṭatī’’ti vuttaṃ. Tasmā thokaṃ āgametvā gahetabbaṃ.
此谓专注穿戴陀罗之法，即穿戴尘聚袈裟的规制。清洁无尘者为洁净。因有人曾有丢失，故称‘清洁时丢失’。譬如，塔罗维利章节，乃某贵邑一条街道名。有人称彼处为阿努拉德普拉。‘坚固之地’者指坚固的住所，或指衣物。路上丢失衣物，应持续多日方可取回。亦有称两百天者。为妥善保存衣物，应经过一段时间才取回。即使破风亦是因主人的警觉而丢失，故称‘在主人不能视察时取回为宜’，应持之并取回衣物。
‘‘Saṅghassa demā’’ti dinnaṃ, coḷakabhikkhāvasena laddhañca laddhakālato paṭṭhāya ‘‘samaṇacīvaraṃ siyā nu kho, no’’ti āsaṅkaṃ nivattetuṃ ‘‘na taṃ paṃsukūla’’nti vuttaṃ. Na hi taṃ tevīsatiyā uppattiṭṭhānesu katthaci pariyāpannaṃ. Idāni imināva pasaṅgena yaṃ bhikkhudattiye lakkhaṇapattaṃ paṃsukūlaṃ, tassa ca ukkaṭṭhānukkaṭṭhavibhāgaṃ dassetuṃ ‘‘bhikkhudattiyepī’’tiādi vuttaṃ. Tattha gāhetvā vā dīyatīti saṅghassa vā gaṇassa vā dentehi yaṃ cīvaraṃ vassaggena pāpetvā bhikkhūnaṃ dīyati. Senāsanacīvaranti senāsanaṃ kāretvā ‘‘etasmiṃ senāsane vasantā paribhuñjantū’’ti dinnacīvaraṃ. Na taṃ paṃsukūlanti apaṃsukūlabhāvo pubbe vuttakāraṇato, gāhetvā dinnattā ca. Tenāha ‘‘no gāhāpetvā dinnameva paṃsukūla’’nti. Tatrapīti yaṃ gāhetvā na dinnaṃ bhikkhudattiyaṃ, tatrapi yena bhikkhunā cīvaraṃ dīyati, tassa lābhe, dāne ca visuṃ visuṃ ubhayattha ādaragāravānaṃ sabbhāvato, tadabhāvato ca bhikkhudattiyassa ekatosuddhi ubhatosuddhi anukkaṭṭhatā hontīti imamatthaṃ dassetuṃ ‘‘yaṃ dāyakehī’’tiādi vuttaṃ, pādamūle ṭhapetvā dinnakaṃ samaṇenāti adhippāyo. Yassa kassacīti ukkaṭṭhādīsu yassa kassaci. Ruciyāti chandena. Khantiyāti nijjhānakkhantiyā.
「以给予比库众为事」这句话，按柯拉迦比库众的习俗与授予时机而论，曾担心说「是否应当赐予沙门衣物？」欲使疑虑解除时，回答说「那并非是不洁衣」。因为那种说法从未在三时五经的所生之处有所包罗。如今凭借此文所引述的规范称该赐予之比库礼物为“不洁衣”，并说明其布料与修补的部分，称之为“比库礼物”等。所谓持带或赠予于比库众或群体，是将经传承而被修补的衣服经过雨季之后赠予比库。所谓兵室衣服，是指用来搭建兵室的衣物，所赠之衣即为「居住于此兵室中者所用」之衣。此因此而称为不洁衣，基于前述已经讲明衣服被持带赠予的缘故。因此有云：「不允许持带后再赠予，此即为不洁衣。」若持带后未赠予比库礼物，则虽未赠于比库，但若此衣予与比库，则以礼物的获得和给予而言，无论于给予者或被给予者，均生起相互爱护尊敬的意愿；相应地也因无该礼物之心理污染而实现比库礼物的内外纯洁与修补完备。此意旨在说明「何者为可授予物」的相关条款，此由将礼物置于地上并由沙门托付予他人来表示。何人所有，则以衣服布料等物来判定；何谓喜好，则以欢喜为基准。何谓容忍，则由忍辱安住而定。
Nissayānurūpapaṭipattisabbhāvoti upasampannasamanantaraṃ ācariyena vuttesu catūsu nissayesu attanā yathāpaṭiññātadutiyanissayānurūpāya paṭipattiyā vijjamānatā. Ārakkhadukkhābhāvoti cīvarārakkhanadukkhassa abhāvo paṃsukūlacīvarassa alobhanīyattā. Paribhogataṇhāya abhāvo savisesalūkhasabhāvattā. Pāsādikatāti paresaṃ pasādāvahatā. Appicchatādīnaṃ phalanipphatti dhutaṅgapariharaṇassa appicchatādīhiyeva nipphādetabbato. Dhutadhamme samādāya vattanaṃ yāvadeva upari sammāpaṭipattisampādanāyāti vuttaṃ ‘‘sammāpaṭipattiyā anubrūhana’’nti. Mārasenavighātāyāti mārassa, mārasenāya ca vihananāya viddhaṃsanāya. Kāyavācācittehi yato saṃyatoti yati, bhikkhu. Dhāritaṃ yaṃ lokagarunā paṃsukūlaṃ, taṃ ko na dhāraye, yasmā vā lokagarunā paṃsukūlaṃ dhāritaṃ, tasmā ko taṃ na dhārayeti yojanā yaṃtaṃsaddānaṃ ekantasambandhibhāvato. Paṭiññaṃ samanussaranti upasampadamāḷe ‘‘āma bhante’’ti ācariyapamukhassa saṅghassa sammukhā dinnaṃ paṭiññaṃ samanussaranto.
所谓「依赖相应的行为本质」，意即于受具足比库戒授记后，教师所说四个依赖条件中，次第以自我所认可的第二依赖相应的实践而获得明了。所谓「断除痛苦存在」，是指因穿护衣服而没有护衣痛苦，且因不贪求不洁衣的缘故。所谓「消除贪欲」，是指由此衣的特殊污秽之相而断除贪欲。所谓「使人喜欢」，是指因该衣物能带来他人喜爱。所谓「利益于断除其他不良果报，如少欲等」，这讲述的是以清净法则去除杂染的最终果效。关于清净法的取持与修习，乃至于持守，均为正当的实践，故称之「正当的实践所依」。所谓「降伏魔军侵扰」，是指借助于身语意三业的调伏而断除魔的侵犯。所谓「修缮身、语、意的约束」，即比库对于身语意的三个方面自制。若因世人怜惜而持有不洁衣，谁人不持？既然持有，凡人为何不保持呢？凡此因缘彼此密切相连，以此反复思量，令学戒之人至诚以对，答曰：「是的，尊者。」这是在正式受戒时，当着教师与僧团立下的约定告白所反复体认的内容。
Iti paṃsukūlikaṅgakathāvaṇṇanā. · 如是尘堆衣支说之阐释。
2. Tecīvarikaṅgakathāvaṇṇanā二、三衣支说之阐释
§25
25.Catutthakacīvaranti nivāsanapārupanayogyaṃ catutthakacīvaranti adhippāyo, aṃsakāsāvassa appaṭikkhipitabbato. Aññataravacanenāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Yāva na sakkoti, yāva na labhati, yāva na sampajjatīti paccekaṃ yāva-saddo sambandhitabbo. Na sampajjatīti na sijjhati. Nikkhittapaccayā doso natthīti nicayasannidhidhutaṅgasaṃkilesadoso natthi. Āsanneti cīvarassa āsanne ṭhāne. Rajanakkhaṇe paribhuñjanakāsāvaṃ rajanakāsāvaṃ. Tatraṭṭhakapaccattharaṇaṃ nāma attano, parassa vā santakaṃ senāsane paccattharaṇavasena adhiṭṭhitaṃ. ‘‘Aṃsakāsāvaṃ parikkhāracoḷaṃ hoti, iti paccattharaṇaṃ, aṃsakāsāvanti imāni dvepi atirekacīvaraṭṭhāne ṭhitānipi dhutaṅgabhedaṃ na karontī’’ti aṭṭhakathāyaṃ vuttanti vadanti. Pariharituṃ pana na vaṭṭatīti rajanakāle eva anuññātattā niccaparibhogavasena na vaṭṭati tecīvarikassa. Aṃsakāsāvanti khandhe ṭhapetabbakāsāvaṃ. Kāyaparihārikenāti vātātapādiparissayato kāyassa pariharaṇamattena. Samādāyevāti gahetvā eva. Appasamārambhatāti appakiccatā. Kappiye mattakāritāyāti nisīdanādivasena, parikkhāracoḷavasena ca bahūsu cīvaresu anuññātesupi ticīvaramatte ṭhitattā. Saha pattacaraṇāyāti sapattacaraṇo. Pakkhī sapakkhako.
25.所谓第四法衣，是指适合用于住处内的覆盖物。所谓第四法衣，是授予的礼物，因着肘部及肩部处不可被置放或受压。所谓“某些用语”，即此处所应当遵守的规则，下文中会详细说明。所谓“到达不能”，即直到无法耐受、无法取得、无法识别为止，为个别应识别的程度。所谓“无法识别”，即衣服不能清晰见标记或显明。因着安放的条件无缺，所以不会造成恶染，属于在法衣就近时无染污的证成。所谓“近处”，即指法衣相对于本人体表或近旁位置。所谓“污渍”，即在玷污处，如集中于使用污秽时间的痕迹。所谓“遮盖”，是指能使他人产生好感的功效。所谓“寡欲等诸果”，因净化、苦行苦修而生的结果，能减少对法衣的渴求。称为“借由净法结取保持”，能达成正当的修行所需正当实践的程度。所谓“正当实践所依”，即受具比库戒之后，依教修行相应之道。所谓“降伏魔军的侵扰”，是指魔窘扰的破坏抵御之法。谓譬修身语意三业约束自制的比库。若有人因世人怜惜而持有不洁衣，谁肯不持？因持有不洁衣，顾及其因缘关系，故能保持不散逸。持守的目的是为何？乃要在欲断除身苦，为身护衣之所用。所谓“结取”，就是取持于具足法衣。所谓“起始微少”，是指不多的修持。所谓“允许的适度制约”，即在坐具等时可保护衣服，法衣中保存有三法衣中最低等级者。所谓“连袂同行”，即一同同行的搭伴。所谓“伙伴”，即同伴。详见论疏中对以上义项的阐释。
Iti tecīvarikaṅgakathāvaṇṇanā. · 如是三衣支说之阐释。
3. Piṇḍapātikaṅgakathāvaṇṇanā三、乞食支说之阐释
§26
26.Atirekalābhanti ‘‘piṇḍiyālopabhojanaṃ nissāyā’’ti (mahāva. 73, 128) evaṃ vuttabhikkhāhāralābhato atirekalābhaṃ, saṅghabhattādinti attho. Sakalassa saṅghassa dātabbabhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā dātabbabhattaṃ uddesabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbabhattaṃ pakkhikaṃ. Uposathe uposathe dātabbabhattaṃ uposathikaṃ. Paṭipadadivase dātabbabhattaṃ pāṭipadikaṃ. Vihāraṃ uddissa dātabbabhattaṃ vihārabhattaṃ. Dhuragehe eva ṭhapetvā dātabbabhattaṃ dhurabhattaṃ. Gāmavāsīādīhi vārena dātabbabhattaṃ vārakabhattaṃ. ‘‘Saṅghabhattaṃ gaṇhathātiādinā’’ti ādi-saddena uddesabhattādiṃ saṅgaṇhāti. Sādituṃ vaṭṭantīti bhikkhāpariyāyena vuttattā. Bhesajjādipaṭisaṃyuttā nirāmisasalākā. Yāvakālikavajjāti ca vadanti. Vihāre pakkabhattampīti upāsakā idheva bhattaṃ pacitvā ‘‘sabbesaṃ ayyānaṃ dassāmā’’ti vihāreyeva bhattaṃ sampādenti, taṃ piṇḍapātikānampi vaṭṭati. Āharitvāti pattaṃ gahetvā gehato ānetvā. Taṃ divasaṃ nisīditvāti ‘‘mā, bhante, piṇḍāya carittha, vihāreyeva bhikkhā ānīyatī’’ti vadantānaṃ sampaṭicchanena taṃ divasaṃ nisīditvā. Serivihārasukhanti aparāyattavihāritāsukhaṃ . Ariyavaṃsoti ariyavaṃsasuttapaṭisaṃyuttā (dī. ni. 3.309; a. ni. 4.28) dhammakathā. Dhammarasanti dhammūpasañhitaṃ pāmojjādirasaṃ.
26.所谓“过度利益”，是指“托赖乞食所得食用之赐肉”的赐予过多，含义为赐予食物的僧团生活费。此谓全僧团应有的施主奉献。又有少部分比库指定专收施粮的称为“指定承担”；有称为“期间承担”的，是指一定期间每日给予供应；有称为“旷日接受”的，是于六日节、八日节等法会祈愿日分次接受；有称为“行动日收受”的，是指某行脚日接受食施；又有称为“住处供应”的，是指依托寺院得到的生活给养；在房舍里安坐时给予称为“房舍供应”；对于村落居民而言按周计算的称为“周供”；等此类，以「供养」或「供给」等词作为统称，谓之“聚集供应”。以上相关详细说明，都出自著名论书与律藏。诸佛弟子在住室专用区域内做饭、食用，并对支供施主恭敬，可见于须长法会的传述。对于托供食物之出家人，无论是乞食得来，还是自行采集饮食，皆须认真按律持守。行脚乞食时携带施物，须遵守听闻戒律所云应行之道。此中所有细节，为正法保持的重要内容，皆有教令戒律所作详述。
Jaṅghabalaṃ nissāya piṇḍapariyesanato kosajjanimmaddanatā. ‘‘Yathāpi bhamaro puppha’’ntiādinā (dha. pa. 49; netti. 123) vuttavidhinā āhārapariyesanato parisuddhājīvatā. Niccaṃ antaragharaṃ pavisantasseva suppaṭicchannagamanādayo sekhiyadhammā sampajjantīti sekhiyapaṭipattipūraṇaṃ. Paṭiggahaṇe mattaññutāya, saṃsaṭṭhavihārābhāvato ca aparapositā. Kule kule appakaappakapiṇḍagahaṇena parānuggahakiriyā. Antimāya jīvikāya avaṭṭhānena mānappahānaṃ. Vuttañhetaṃ ‘‘antamidaṃ, bhikkhave, jīvikānaṃ, yadidaṃ piṇḍolya’’ntiādi (itivu. 91; saṃ. ni. 3.80). Missakabhattena yāpanato rasataṇhānivāraṇaṃ. Nimantanāsampaṭicchanato gaṇabhojanādisikkhāpadehi anāpattitā.
因膝力不足而托赖他人布施，导致追逐取食的懈怠。正如经中蜜蜂到花朵采蜜一样，因饮食追逐而保持清净生活。常居室内，行踪隐匿具备保护的行为属于应学的戒法。限于接受别处布施的缺乏，生活不富裕。家族间虽偶有吃施餐相互帮助，但也只有应付日用为度。作此生活为最终之生计，断除顽固之傲慢。经中曾明言：“此为生活的终结，诸比库啊，这便是乞食。”遂对此生计适当承认。因误食他处补给所生身心之贪欲阻碍先禁欲之火。由于推辞而出现之邀请或受邀，皆因依教规则而无违失。
Appaṭihatavuttitāya catūsupi disāsu vattanaṭṭhena cātuddiso. Ājīvassa visujjhatīti ājīvo assa visujjhati. Attabharassāti appānavajjasulabharūpehi paccayehi attano bharaṇato attabharassa. Tato eva ekavihāritāya saddhivihārikādīnampi aññesaṃ aposanato anaññaposino. Padadvayenāpi kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena vicaraṇato sallahukavuttitaṃ, subharataṃ, paramaappicchataṃ, santuṭṭhiñca dasseti. Devāpi pihayanti tādinoti tādisassa bhusaṃ ativiya santakāyavacīmanokammatāya upasantassa paramena satinepakkena samannāgamato sabbakālaṃ satimato piṇḍapātikassa bhikkhussa sakkādayo devāpi pihayanti patthenti. Tassa sīlādiguṇesu bahumānaṃ uppādentā ādaraṃ janenti, pageva manussā. Sace so lābhasakkārasilokasannissito na hoti, tadabhikaṅkhī na hotīti attho.
因具足拒绝给与之戒条而简略成四处之行为范围，谓之四方。所谓“生活纯净”，即生活稳固而无污秽。身负重担者，是指因病苦、刑罚等原因，身心稍感负担。因而固守单一住所，同时对信仰生活者稍存依赖。即使没有依赖，也能相安无事。以实体约束清净的法衣，乃至以行乞所得维持生活，都表现出清净、朴素、极度少欲、且具满足心志的状态。即使天众亦会嫉妒此等修行者，因为其能降服贫穷且长久保持心智坚固。对此，世人因修戒法与德行而生敬意，唯有人类能够深感倾佩。若此人未建立德行与世间尊重，则无须怀疑其内心愿望与未来潜能。
Iti piṇḍapātikaṅgakathāvaṇṇanā. · 以上为托钵乞食支论释。
4. Sapadānacārikaṅgakathāvaṇṇanā四、次第行乞支论释
§27
27.Imināti sapadānacārikena. Kālataranti kālasseva. Aphāsukaṭṭhānanti saparissayādivasena duppavesanaṭṭhānaṃ. Puratoti vīthiyaṃ gacchantassa purato gharaṃ apaviṭṭhasseva. Pattavissaṭṭhaṭṭhānanti pesakāravīthiyaṃ pesakārabhāvaṃ nimminitvā ṭhitassa sakkassa gharadvāre pattavissaṭṭhaṭṭhānaṃ. Ukkaṭṭhapiṇḍapātiko taṃ divasaṃ na bhikkhaṃ āgamayamāno nisīdati, tasmā taṃ anulometi. Katthacipi kule nibaddhaṃ upasaṅkamanābhāvato paricayābhāvena kulesu niccanavakatā. Sabbattha alaggamānasatāya ca sommabhāvena ca candūpamatā. Kulesu pariggahacittābhāvena tattha maccherappahānaṃ. Hitesitāya vibhāgābhāvato samānukampitā. Kulānaṃ saṅgaṇhanasaṃsaṭṭhatādayo kulūpakādīnavā. Avhānānabhinandanāti nimantanavasena avhānassa asampaṭicchanā. Abhihārenāti bhikkhābhihārena. Sericāranti yathāruci vicaraṇaṃ.
27. 于此处以持戒清净的步行者相随同行。正如时刻超越时间一样。所谓粗布衣衫，是指以粗劣布料等为襞的不得宜之处。所谓前面，谓行走时路前方，如房舍未开启的正门。所谓平地之坐处，是指由客厅走道营造而成，乃立于门前的广阔坐处。那白布包膝者，一整日不迎乞食，故此依样而行。由于无归乡束缚，也因不相熟悉而不进入家中。处处谨慎躬身，且态度柔和如月光。心念于家无执著，以护持节制而舍弃家产。因无分别心，故持有悲悯之心。家庭聚合或破裂等乃家庭困厄根由。所谓邀请与欢送，指以邀请方式而不间断地欢迎与挽留。所谓约束，是指针对比库的纪律约束。所谓自行，为随意的任意行止。此处所谓旅行，乃随心所欲自由行走之意。
Iti sapadānacārikaṅgakathāvaṇṇanā. · 以上为次第行乞支论释。
5. Ekāsanikaṅgakathāvaṇṇanā五、一座食支论释
§28
28.Nānāsanabhojananti anekasmiṃ āsane bhojanaṃ, ekanisajjāya eva abhuñjitvā visuṃ visuṃ nisajjāsu āhāraparibhoganti attho. Patirūpanti yuttarūpaṃ anuṭṭhāpanīyaṃ. Vattaṃ kātuṃ vaṭṭatīti vattaṃ kātuṃ yujjati. Vattaṃ nāma garuṭṭhānīye kattabbameva. Tattha pana paṭipajjanavidhiṃ dassetuṃ yaṃ theravādaṃ āha ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā’’tiādi. Tassattho – ekāsanikaṃ bhikkhuṃ bhuñjantaṃ āsanaṃ vā rakkheyya, dhutaṅgabhedato yāva bhojanapariyosānā na vuṭṭhātabbanti vuttaṃ hoti . Bhojanaṃ vā rakkheyya dhutaṅgabhedato, abhuñjiyamānaṃ yāva bhuñjituṃ nārabhati, tāva vuṭṭhātabbanti attho. Yasmā tayidaṃ dvayaṃ idha natthi, tasmā vattakaraṇaṃ dhutaṅgaṃ na rakkhatīti adhippāyo. Tenāha ‘‘ayañcā’’tiādi. ‘‘Bhesajjatthamevā’’ti iminā bhesajjaparibhogavaseneva sappiādīnipi vaṭṭantīti dasseti. Appābādhatāti arogatā. Appātaṅkatāti akicchajīvitā sarīradukkhābhāvo. Lahuṭṭhānanti kāyassa lahuparivattitā. Balanti sarīrabalaṃ. Phāsuvihāroti sukhavihāro. Sabbametaṃ bahukkhattuṃ bhuñjanapaccayā uppajjanavikārapaṭikkhepapadaṃ. Rujāti rogā. Na kammamattanoti attano yogakammaṃ purebhattaṃ, pacchābhattañca na parihāpeti, bahuso bhojane abyāvaṭabhāvato, arogabhāvato cāti adhippāyo.
28.所谓多处坐席饮食，意指于多个座位进食，而非拘守单一座位之用餐；饮食的旨趣，在于逐处不同座落坐具上，顺序进食。所谓节制，乃适当节用与保持。所谓行持，即是为行持而遵守。所谓节制，即须通过实际行为加以恪守。此处为了示范其修行规矩，长老派曾言「应护持座席或饮食」等。由此而言，应护持限于单一座位之具，而非多座位叠置。因须时时断绝饮食，故饮食得以顺利完成。饮食应以节制为限，未食尽时不可起身。此双重约束尚无，对多种修持则不属护持。故有教说云「这一切皆是」，旨在说明其作为治疗用途，诸如醍醐等皆计入节制之范畴。所谓无病，即为健康。所谓无痛苦，即指无生活不乐及身体痛苦。所谓轻快乃身体灵巧。所谓强健，是指身体有力。所谓安乐生活，即为安适生活。此诸因缘乃因饮食适度而生起的心境转变。所谓生病，即疾病。非仅因业力，亦非可恶前缘所致。反因多食而不节制，方生健康故也，此为其宗旨。
Iti ekāsanikaṅgakathāvaṇṇanā. · 以上为一座食支论释。
6. Pattapiṇḍikaṅgakathāvaṇṇanā六、钵食支论释
§29
29.Appaṭikūlaṃkatvā bhuñjituṃ vaṭṭati paṭikūlassa bhuttassa agaṇhanampi siyāti adhippāyo. Pamāṇayuttameva gaṇhitabbanti ‘‘ekabhājanameva gaṇhāmī’’ti bahuṃ gahetvā na chaḍḍetabbaṃ. Nānārasataṇhāvinodananti nānārasabhojane taṇhāya vinodanaṃ. Atra atra nānābhājane ṭhite nānārase icchā etassāti atriccho, tassa bhāvo atricchatā, tassā atricchatāya pahānaṃ. Āhāre payojanamattadassitāti asambhinnanānārase gedhaṃ akatvā āhāre satthārā anuññātapayojanamattadassitā. Visuṃ visuṃ bhājanesu ṭhitāni byañjanāni gaṇhato tattha tattha sābhogatāya siyā vikkhittabhojitā, na tathā imassa ekapattagatasaññinoti vuttaṃ ‘‘avikkhittabhojitā’’ti. Okkhittalocanoti pattasaññitāya heṭṭhākhittacakkhu. Paribhuñjeyyāti paribhuñjituṃ sakkuṇeyya.
29.饮食宜于适度，若过量饮食则不合。对此所食过量之物亦不可收纳，此亦为教示。一般说不应取过多，应以分量恰当为度，谓“一饭量即止”不可多取而不舍。所谓多味饮食是以多种味道而消解渴欲。此处多种美食供于众处，使得欲望立住，欲求生灭。此欲望生起即因多种味美饮食，若欲望未生即因无多种味乐。饮食之用仅为教化性质，于众多调味之品，不宜为常，亦有教示。所谓目力外展，指目睛视离座席之低垂。所谓可享用，即可恣意享用食物。
Iti pattapiṇḍikaṅgakathāvaṇṇanā. · 如是，钵食支之论释。
7. Khalupacchābhattikaṅgakathāvaṇṇanā7. 时后不食支之论释
§30
30. Bhuñjantassa yaṃ upanītaṃ, tassa paṭikkhepena taṃ atirittaṃ bhojananti atirittabhojanaṃ. Puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ, tabbisayattā imassa dhutaṅgassa. Tenāha ‘‘idamassa vidhāna’’nti. Yasmiṃ bhojaneti yasmiṃ bhuñjiyamāne bhojane. Tadeva bhuñjati, na aññaṃ. Anatirittabhojanapaccayā āpatti anatirittabhojanāpatti, tato dūrībhāvo anāpajjanaṃ. Odarikattaṃ ghasmarabhāvo kucchipūrakatā, tassa abhāvo ekapiṇḍenāpi yāpanato. Nirāmisasannidhitā nihitassa abhuñjanato. Puna pariyesanavasena pariyesanāya khedaṃ na yāti. Abhisallekhakānaṃ santosaguṇādīnaṃ vuddhiyā sañjananaṃ santosaguṇādivuḍḍhisañjananaṃ. Idanti khalupacchābhattikaṅgaṃ.
30.－饮食者所摄取之物，当以忌避过量之心为内省，此乃过量饮食。又虽然食物许可，但不应食用，应戒除此行为，谓此为节制。因为此种约束用于该正行之身。故有言云：「此为其典范」。所谓「于何饮食」即指正于此食，唯食此而非他。因戒止过量饮食之罪，故若犯则陷于过量之犯，进而离苦远离烦恼。所谓疏松如丝草之状，如丘陵填补，缺乏以一块肉片平滑覆盖。无于饥寒相逼下就舍食物。再者虽有遍访，却不因此寻求烦恼。以上乃增进修行者喜悦之因，增益修行之喜乐。此有关晚餐之法。
Iti khalupacchābhattikaṅgakathāvaṇṇanā. · 如是，时后不食支之论释。
8. Āraññikaṅgakathāvaṇṇanā8. 阿兰若住支之论释
§31
31.Gāmantasenāsanaṃpahāya araññe aruṇaṃ uṭṭhāpetabbanti ettha gāmantaṃ, araññañca sarūpato dassetuṃ ‘‘tattha saddhiṃ upacārenā’’tiādi āraddhaṃ. Tattha gāmapariyāpannattā gāmantasenāsanassa ‘‘gāmoyeva gāmantasenāsana’’nti vuttaṃ. Yo koci satthopi gāmo nāmāti sambandho. Indakhīlāti ummārā. Tassāti leḍḍupātassa. Vinayapariyāyena araññalakkhaṇaṃ adinnādānapārājike (pārā. 92) āgataṃ. Tattha hi ‘‘gāmā vā araññā vā’’ti anavasesato avahāraṭṭhānapariggahe tadubhayaṃ asaṅkarato dassetuṃ ‘‘ṭhapetvā gāmañcā’’tiādi vuttaṃ. Gāmūpacāro hi loke gāmasaṅkhameva gacchatīti. Nippariyāyato pana gāmavinimuttaṃ ṭhānaṃ araññameva hotīti abhidhamme (vibha. 529) gāmā ‘‘nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’nti vuttaṃ. Suttantikapariyāyena āraññakasikkhāpade (pārā. 654) ‘‘pañcadhanusatikaṃ pacchima’’nti āgataṃ āraññikaṃ bhikkhuṃ sandhāya. Na hi so vinayapariyāyike ‘‘araññe vasanato āraññiko pantasenāsano’’ti sutte vutto. Ayañca suttasaṃvaṇṇanāti idha sabbattha suttantakathāva pamāṇaṃ. Tasmā tattha āgatameva lakkhaṇaṃ gahetabbanti dassento ‘‘taṃ āropitena ācariyadhanunā’’tiādinā minanavidhiṃ āha. Teneva hi majjhimaṭṭhakathānayova (ma. ni. aṭṭha. 1.296) idamettha pamāṇanti ca vutto.
31.放弃乡村定居而于林中勤策修行，应当于黎明时起身。此地指乡村，林地亦须明确体现，故云『与之共处之供养』。而乡村四围寥落，可称乡村军营。凡称乡村者，指属一郡之乡村。因地名而称为印度未开垦地。其意为荒地。律藏云，林中生活之特征，记载于过失律之不盗戒中。其实律中亦言「乡村或林地」，以不混淆居舍养老之差异，而对此两处不加合并，故言『设乡村之处』等。世间生存，乡村唯增人众离开村落。古语曰，离去乡村之后所居之地，即为林。经文中以修行之林中比库为对象，目的是促进修行。律学者讨论林地特征时，常援引中部经典注释作说明，此即注本二三百篇中释义标准。
Tato tato magganti tattha tattha khuddakamaggaṃ pidahati. Dhutaṅgasuddhikena dhutaṅgasodhanapasutena. Yathāparicchinne kāleti ukkaṭṭhassa tayopi utū, majjhimassa dve, mudukassa eko utu. Tatthapi dhutaṅgaṃ na bhijjati saussāhattā. Nipajjitvā gamissāmāti cittassa sithilabhāvena dhutaṅgaṃ bhijjatīti vuttaṃ. Araññasaññaṃ manasi karontoti ‘‘ahaṃ vivekavāsaṃ vasissāmi, yathāladdhova kāyaviveko sātthako kātabbo’’ti manasikārasabbhāvato ‘‘bhabbo…pe… rakkhitu’’nti vuttaṃ. Assa āraññikassa cittaṃ na vikkhipanti āpāthamanupagamanato. Vigatasantāso hoti vivekaparicayato. Jīvitanikantiṃ jahati bahuparissaye araññe nivāseneva maraṇabhayassa dūrīkaraṇato. Pavivekasukharasaṃ assādeti anubhavati janasaṃsaggābhāvato. Ārādhayantoti anunayanto. Yathānusiṭṭhaṃ paṭipattiyā vivekassa adhiṭṭhānabhāvato āraññikaṅgayogino vāhanasadisanti katvā vuttaṃ ‘‘avasesadhutāyudho’’ti, avasiṭṭhadhutadhammāyudhoti attho.
其例举置诸道旁，有条有理有秩序。以整洁肃清之束饰与清净之道具装束。比库如同春光明媚时平静安详。心念安定谓曰「将安住」。因此，林中修行人之心不轻易动摇，不被外物惊扰。无烦恼困扰，因熟识孤独习性。断绝生死之恐怖心而安住于林。享受远离人群孤寂之甘美。称为「欢喜」。以勉励之意。依正法修行，坚固定力，故有言曰「树立为林中修行兵士」之义，意为坚定持守调御自身修行境界。
Iti āraññikaṅgakathāvaṇṇanā. · 如是，阿兰若住支之论释。
9. Rukkhamūlikaṅgakathāvaṇṇanā9. 树下住支之论释
§32
32.Channanti iṭṭhakāchadanādīhi chāditaṃ, āvasathanti attho. Sīmantarikarukkhoti dvinnaṃ rājūnaṃ rajjasīmāya ṭhitarukkho. Tattha hi tesaṃ rājūnaṃ balakāyo upagantvā antarantarā yuddhaṃ kareyya, corāpi pāripanthikā samosarantā bhikkhussa sukhena nisīdituṃ na denti. Cetiyarukkho ‘‘devatādhiṭṭhito’’ti manussehi sammatarukkho pūjetuṃ upagatehi manussehi avivitto hoti. Niyyāsarukkho sajjarukkhādi. Vaggulirukkho vaggulinisevito. Sīmantarikarukkhādayo saparissayā, dullabhavivekā cāti āha ‘‘ime rukkhe vivajjetvā’’ti. Paṇṇasaṭanti rukkhato patitapaṇṇaṃ. Paṭicchanne ṭhāne nisīditabbaṃ rukkhamūlikabhāvassa paṭicchādanatthaṃ. Channe vāsakappanā dhammassavanādīnamatthāyapi hoti. Tasmā ‘‘jānitvā aruṇaṃ uṭṭhāpitamatte’’ti vuttaṃ.
第三十二章。被遮盖者，是因喜好遮盖而遮蔽，意指隐蔽、庇护之义。所谓边界树，即指两位国王所统治国界处立着的界树。此处因两位国王的军队交战，盗贼们趁机蜂拥，致使比库难以安然坐息。所谓舍利树，是「天神所护」的树，因被人类公认之树，人们前来敬拜，亦不生烦恼。所谓放置树，指棘树等刺树。所谓藤蔓树，是被藤条缠绕着之树。此等边界树等相互依偎，极难辨别，故称「这些树应当远离彼此」。所谓五十片，是指从树上落下的树叶数。树被遮盖的地方应当坐着，目的是为树根的遮蔽。遮盖亦有寄宿、持居、听法等含义。因此说「识得黎明即起」等语。
Abhiṇhaṃ tarupaṇṇavikāradassanenāti abhikkhaṇaṃ tarūsu, tarūnaṃ vā paṇṇesu vikārassa khaṇabhaṅgassa dassanena. Senāsanamaccherakammārāmatānanti āvāsamacchariyanavakammaratabhāvānaṃ. Devatāhīti rukkhadevatāhi. Tāpi hi rukkhaṭṭhavimānesu vasantiyo rukkhesu vasanti. Ayampi rukkheti sahavāsitā. Vaṇṇitoti ‘‘appāni cevā’’tiādinā pasaṃsito. ‘‘Rukkhamūlasenāsanaṃ nissāya pabbajjā’’ti (mahāva. 73, 128) evaṃ nissayoti ca bhāsito. Abhirattāni taruṇakāle, nīlāni majjhimakāle, paṇḍūni jiṇṇakāle. Patitāni milāyanavasena. Evaṃ passanto tarupaṇṇāni paccakkhato eva niccasaññaṃ panūdati pajahati, aniccasaññā evassa saṇṭhāti. Yasmā bhagavato jātibodhidhammacakkapavattanaparinibbānāni rukkhamūleyeva jātāni, tasmā vuttaṃ ‘‘buddhadāyajjaṃ rukkhamūla’’nti.
不常见的树叶变化现象，指瞬间显示树叶的变化，即观察到树叶转变的瞬间。所谓军营住房，比喻斋戒宿处之房舍。所谓天神，是树神。据说这些树神栖居于树屋及树木居处。它们亦为树木伴侣。所谓美色，是指极为赞叹的。『依止树根修行出家』，此语见《大部》，亦即依止之意。树叶于新生时鲜绿，中期转蓝，老时转白。落叶也因腐败而变色。如此观察树叶颜色的生灭，正令修行人生起无常观念，摒弃常见，而无常见遂生。因世尊的出世、觉悟、转法轮与涅槃均生于树根旁，故有云「佛如出世树根」。
Iti rukkhamūlikaṅgakathāvaṇṇanā. · 如是树下坐支之解释。
10. Abbhokāsikaṅgakathāvaṇṇanā10. 露地坐支之解释
§33
33. ‘‘Rukkhamūlaṃ paṭikkhipāmī’’ti ettake vutte channaṃ appaṭikkhittameva hotīti ‘‘channañcarukkhamūlañca paṭikkhipāmī’’ti vuttaṃ. Dhutaṅgassa sabbaso paṭiyogipaṭikkhepena hi samādānaṃ ijjhati, no aññathāti. ‘‘Dhammassavanāyā’’ti imināva dhammaṃ kathentenāpi uposathadivasādīsu suṇantānaṃ cittānurakkhaṇatthaṃ tehi yācitena channaṃ pavisituṃ vaṭṭati, dhammaṃ pana kathetvā abbhokāsova gantabbo. Rukkhamūlikassāpi eseva nayo. Uposathatthāyāti uposathakammāya. Uddisantenāti paresaṃ uddesaṃ dentena. Uddisāpentenāti sayaṃ uddesaṃ gaṇhantena. Maggamajjhe ṭhitaṃ sālanti sīhaḷadīpe viya maggā anokkamma ujukameva pavisitabbasālaṃ. Vegena gantuṃ na vaṭṭati asāruppattā. Yāva vassūparamā ṭhatvā gantabbaṃ, na tāva dhutaṅgabhedo hotīti adhippāyo.
33.『我将踢倒树根』，依此说法，遮蔽非完全遮蔽。所谓『遮蔽及踢倒树根』，是说严格言之，踢倒遮蔽的树根。修行之人依自己的专注与精进，心志定著，不应有不同。所谓『听法』，指修行者于戒日等听闻佛法，心念保持护持；受他人请求进入遮蔽处亦为适当，而听法时应如出外一般。树根处亦同理。所谓戒日为了戒律仪式而言。所谓设立，是由他人设立；所谓主持，是自己担当。犹如锡兰岛中途之路呈现路径，自直向直而入篱笆小舍。不得随意急速进入，需于雨季结束时方可去，且不得误破修行规矩，此为管理之法。
Rukkhassaanto nāma rukkhamūlaṃ. Pabbatassa pana pabbhārasadiso pabbatapadeso. Acchannamariyādanti yathā vassodakaṃ anto na pavisati, evaṃ chadanasaṅkhepena upari akatamariyādaṃ. Anto pana pabbhārassa vassodakaṃ pavisati ce, abbhokāsasaṅkhepamevāti tattha pavisituṃ vaṭṭati. Sākhāmaṇḍapoti rukkhasākhāhi viraḷacchannamaṇḍapo. Pīṭhapaṭo khalitthaddhasāṭako.
所谓安静树，即树根处。山顶之地则似山之峰顶。所谓无遮盖庄重，是如雨水不入屋檐，亦即遮蔽堆叠下不该有不可敬之处。若雨水能入檐，则视作无遮掩之处，也容许进入。所谓枝叶大厅，是树枝茂盛遮蔽形成的大厅之意。所谓座处，分叉及枝干所组成的坐处。
Paviṭṭhakkhaṇe dhutaṅgaṃ bhijjati yathāvuttapabbhārādike ṭhapetvāti adhippāyo. Jānitvāti dhammassavanādiatthaṃ channaṃ rukkhamūlaṃ pavisitvā nisinno ‘‘idāni aruṇo uṭṭhahatī’’ti jānitvā. Rukkhamūlepi katthaci attheva nivāsaphāsukatāti siyā tattha āsaṅgapubbako āvāsapalibodho, na pana abbhokāseti idheva āvāsapalibodhupacchedo ānisaṃso vutto. Pasaṃsāyānurūpatāti aniketāti vuttapasaṃsāya anālayabhāvena anucchavikatā. Nissaṅgatāti āvāsapariggahābhāveneva tattha nissaṅgatā. Asukadisāya vasanaṭṭhānaṃ natthi, tasmā tattha gantuṃ neva sakkāti edisassa parivitakkassa abhāvato cātuddiso. Migabhūtenāti pariggahābhāvena migassa viya bhūtena. Sitoti nissito. Vindatīti labhati.
进入遮蔽时，最宜依照上述的屋檐等遮蔽之处，这是为管理之法。所谓知晓，指听法等意，进入遮蔽树根处而坐，即知晓如今黎明将起。于树根处亦应保持适当舒适，却不是僵硬固定。此处亦有与他人依止处有所区别，因此不视作完全封闭遮蔽。所谓奉赞依止，意指譬如无地域依住故开展的自在活动。所谓不依附，是指没有固定依住之境界。所谓适应是因赞美而变化。所谓无牵连，指无依止感。无痴愚之处无长住之所，故不可进入。此是由于周围无恶念等追忆，导致无人盘旋围绕。所谓似野兽，乃指无依赖感如野兽之自身。依止之意为依赖。所谓获得，谓获得安乐。
Iti abbhokāsikaṅgakathāvaṇṇanā. · 如是露地坐支之解释。
11. Sosānikaṅgakathāvaṇṇanā11. 冢间坐支之解释
§34
34.Nasusānanti asusānaṃ. Aññattho na-kāro, susānalakkhaṇarahitaṃ vasanaṭṭhānanti adhippāyo. Na tatthāti ‘‘susāna’’nti vavatthapitamatte ṭhāne na vasitabbaṃ. Na hi nāmamattena susānalakkhaṇaṃ sijjhati. Tenāha ‘‘na hī’’tiādi. Jhāpitakālato pana paṭṭhāya…pe… susānameva chavena sayitamattāya susānalakkhaṇappattito. Chavasayanaṃ hi ‘‘susāna’’nti vuccati.
34.所谓腐烂，即腐臭。另有说法谓无腐烂，是无腐臭特征而无固定之所，此乃管理教法。谓无腐烂，是为强调应不居于有腐臭特征处。因而说『不存在也』等语。昔日禅定时，亦曾留意……此地乃因尸体之气味而称腐烂卧处。所谓卧于尸体，是称为腐烂之义。
Sosānikena nāma appakiccena sallahukavuttinā bhavitabbanti dassetuṃ ‘‘tasmiṃ pana vasantenā’’tiādi vuttaṃ. Garukanti dupparihāraṃ. Tameva hi dupparihārabhāvaṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Tattha uppannaparissayavighātatthāyāti ‘‘susānaṃ nāma manussarāhasseyyaka’’nti corā katakammāpi akatakammāpi osaranti, tattha coresu bhaṇḍasāmike disvā bhikkhusamīpe bhaṇḍaṃ chaḍḍetvā palātesu manussā bhikkhuṃ ‘‘coro’’ti gahetvā potheyyuṃ, tasmā vihāre saṅghattheraṃ vā gocaragāme raññā niyuttaṃ rājayuttakaṃ vā attano sosānikabhāvaṃ jānāpetvā yathā tādiso, añño vā parissayo na hoti, tathā appamattena vasitabbaṃ. Caṅkamantassa yadā āḷahanaṃ abhimukhaṃ na hoti, tadāpi saṃvegajananatthaṃ tattha diṭṭhi vissajjetabbāti dassetuṃ ‘‘addhakkhikena āḷahanaṃ olokentenā’’ti vuttaṃ.
通过轻微的错误或微小的不慎行为，就应该显现“当时在此教法中住著”等诸种说法。所谓“沉重”，即难以消除之意。正因如此，为了显示难以消除的本质，而有“因此”“如是”等表达。此中谓“出现紧迫风波而破坏安宁”的意，即“susāna”意为“人间宿舍”，盗贼犯下各种罪业，既有外造犯罪亦有内在肇因。他们互相串通，在见到财物保管者在比库面前弃置财物逃窜时，平民便抓住比库称其为“盗贼”。所以，在寺院、僧团长老居处、牛舍村落、王室宰相府邸等地，皆应明示自身有身为盗贼嫌疑之事实，如此以防他人有不同侵犯，意识当勤谨安住。如行者行走时不正对牢房，也为激生驱散妄念而有“从居所外观察牢房”的说法。
Uppathamaggena gantabbaṃ attano sosānikabhāvassa apākaṭabhāvatthaṃ. Ārammaṇanti tasmiṃ susāne ‘‘ayaṃ vammiko, ayaṃ rukkho, ayaṃ khāṇuko’’tiādinā divāyeva ārammaṇaṃ vavatthapetabbaṃ. Bhayānakanti bhayajanakaṃ vammikādiṃ. Kenaci leḍḍupāsāṇādinā āsanne vicarantīti na paharitabbā. Tilapiṭṭhaṃ vuccati palalaṃ. Māsamissaṃ bhattaṃ māsabhattaṃ. Guḷādīti ādi-saddena tilasaṃguḷikādighanapūvañca saṅgaṇhāti. Kulagehaṃ na pavisitabbanti petadhūmena vāsitattā, pisācānubandhattā ca kulagehassa abbhantaraṃ na pavisitabbaṃ. Devasikaṃ chavaḍāho dhuvaḍāho. Matañātakānaṃ tattha gantvā devasikaṃ rodanaṃ dhuvarodanaṃ. Vuttanayenāti ‘‘jhāpitakālato pana paṭṭhāyā’’ti vuttanayena. ‘‘Pacchimayāme paṭikkamituṃ vaṭṭatī’’ti icchitattā ‘‘susānaṃ agatadivase’’ti aṅguttarabhāṇakā.
应当从正门进入，除却已显露自身疑似盗贼之身份。所谓居所，即在那“susāna”；应日间以“此人是蚯蚓，此物是树木，此物是木炭”等语言，以此当作居所之周围环境严密布置。所谓可怖，指令人心生怖畏的蚯蚓等。因某些尖锐石块等缘故在附近活动，不可打伤。名为“tilapiṭṭha”的即是红色土堆。“māsamissaṃ bhattaṃ”指月食，也称“māsabhattaṃ”。“guḷādi”等词用以涵摄诸种以芝麻及其凝块为物质的金银珠宝类。不可入婆罗门之家，因其有鬼魂缠绕以及臭气熏染，故不可进入其内部。过世死者家中有神灵守护，有哀号之声。所谓“vuttanaya”即因“入定时间一到才有觉醒”之意。迦叶比库与阿难比库根据该示范分别讲述“须臾之间应当离开”的教令，意欲提示“susāna在白天时”应离开。
Susāne niccakālaṃ sivathikadassanena maraṇassatipaṭilābho. Tato eva appamādavihāritā. Tattha chaḍḍitassa matakaḷevarassa dassanena asubhanimittādhigamo. Tato eva kāmarāgavinodanaṃ. Bahulaṃ sarīrassa asuciduggandhajegucchabhāvasallakkhaṇato abhiṇhaṃ kāyasabhāvadassanaṃ. Tato maraṇassatipaṭilābhato ca saṃvegabahulatā. Byādhikānaṃ, jarājiṇṇānañca matānaṃ tattha dassanena ārogyayobbanajīvitamadappahānaṃ. Khuddakassa, mahato ca bhayassa abhibhavanato bhayabheravasahanatā. Saṃviggassa yoniso padahanaṃ sambhavatīti amanussānaṃ garubhāvanīyatā. Niddāgatampīti suttampi, supinantepīti adhippāyo.
在susāna中常常借见尸首，达到观见死亡的念处成就。因此当即修习不失念觉，惕励自心。观照已遗弃之屍体的状态，伴随所得不净缘起。继而，见诸烦恼贪欲心起。多见身体不洁、臭恶、肮脏纠结之相，乃尤其见身体之本体。亦由观死念增加内心忧惧与忧愁。疾病、年老、病危者以此相见而具舍生命觉悟。虽然此观之物微细，但由其强大恐怖，生生恐惧，使恐怖心展现极度严重。忧惧发作时若无正智恰当调伏，极会滋生非人类之恐惧感。所谓“niddāgatam”，即于经中称作睡卧状态；“supinanti”即仰卧安眠状态。
Iti sosānikaṅgakathāvaṇṇanā. · 如是冢间坐支之解释。
12. Yathāsanthatikaṅgakathāvaṇṇanā12. 随处坐支之解释
§35
35. Senāsanagāhaṇe pare uṭṭhāpetvā gahaṇaṃ, ‘‘idaṃ sundaraṃ, idaṃ na sundara’’nti paritulayitvā pucchanā, olokanā ca senāsanaloluppaṃ. Tuṭṭhabbanti tussitabbaṃ. Vihārassa pariyantabhāvena dūreti vā bahūnaṃ sannipātaṭṭhānādīnaṃ accāsanneti vā pucchituṃ na labhati, pucchanenapissa dhutaṅgassa saṃkilissanato. Oloketunti loluppavasena passituṃ. Sacassa taṃ na ruccatīti assa yathāsanthatikassa taṃ yathāgāhitaṃ senāsanaṃ aphāsukabhāvena sace na ruccati, mudukassa asati roge yathāgāhitaṃ pahāya aññassa senāsanassa gahaṇaṃ loluppaṃ, majjhimassa gantvā olokanā, ukkaṭṭhassa pucchanā. Sabbesampi uṭṭhāpetvā gahaṇe vattabbameva natthi.
35. 在军床上聚集时，应当将军床拉起，摊开，将床铺分辨为“此是美好，此非美好”，然后询问并观察对床铺的欲望。应使对床铺产生满意、满足的态度。因寺院边缘离多个会聚场所较远，故询问者可能无因缘访问，且因询问者无恶意而未能得问。所谓观察，为凭其对床铺的贪欲欲望加以察看。若对该床铺无爱惜，如同对粪堆或俗病之床投入一旁，便无需强行拉起或打扰。如轻薄软弱者因生病而放弃原床而爱他人之床，则可以中间去看，或由上面再问。一般而言，除拉起、展开、布置外，别无可行之事。
Upaṭṭhāpanīyānampi anuṭṭhāpanena sabrahmacārīnaṃ hitesitā. Tāya karuṇāvihārānuguṇatā. Sundarāsundaravibhāgākaraṇato hīnapaṇītavikappapariccāgo. Tena tādilakkhaṇānuguṇatā. Tato eva anurodhavirodhappahānaṃ. Dvārapidahanaṃ okāsādānato. Yathāsanthatarāmatanti yathāgāhite yathāniddiṭṭhe senāsane abhiratabhāvaṃ.
即便日常代为照料者也当以适当措施照顾修行人，意为保护其利益。此为慈悲安住、利益法中相应美好与良善计划之所依。因而放弃少量低微、逊色愚钝的恶习与不善观念。以此为依托，达成奉请与拒绝二种功德。因而凭藉炉火之燃烧增温。对所布置且已展开且已显明的军床，生起喜患之心。
Iti yathāsanthatikaṅgakathāvaṇṇanā. · 以上为随所敷设住支论的注释。
13. Nesajjikaṅgakathāvaṇṇanā十三、常坐不卧支论的注释。
§36
36.Seyyanti iriyāpathalakkhaṇaṃ seyyaṃ. Tappaṭikkhepeneva hi tadatthā ‘‘mañco bhisī’’ti evamādikā (cūḷava. 321, 322) seyyā paṭikkhittā eva honti. ‘‘Nesajjiko’’ti ca sayanaṃ paṭikkhipitvā nisajjāya eva viharituṃ sīlamassāti imassa atthassa idha adhippetattā seyyā evettha paṭiyoginī, na itare tathā aniṭṭhattā, asambhavato ca. Kosajjapakkhiyo hi iriyāpatho idha paṭiyogibhāvena icchito, na itare. Na ca sakkā ṭhānagamanehi vinā nisajjāya eva yāpetuṃ tathā pavattetunti seyyāvettha paṭiyoginī. Tenāha ‘‘tena panā’’tiādi. Caṅkamitabbaṃ na ‘‘nesajjiko aha’’nti sabbarattiṃ nisīditabbaṃ. Iriyāpathantarānuggahito hi kāyo manasikārakkhamo hoti.
36.『床』即行动处之象征。因轻微饮食暂停，也应明白此意，谓当时床上之人应受禁止随意变化，应守规矩。所谓“不随眠者”，即弃床而只卧坐于床边者。此乃依此义解释，因为止于床应某种目的令身受制约，唯有床才能止息身体行为，是故床才得此名义，其他物则不具。修行人依此规定执意守护行动路径故称随行之规则。若没有去处只于坐床而止，则不合规矩。当时谈及此因故说“因此”等。于此安住形成必要条件，即行者对行动路径有所注意。
Cattāro pādā, piṭṭhiapassayo cāti imehi pañcahi aṅgehi pañcaṅgo. Catūhi aṭṭanīhi, piṭṭhiapassayena ca pañcaṅgoti apare. Ubhosu passesu piṭṭhipasse ca yathāsukhaṃ apassāya viharato nesajjikassa ‘‘anesajjikato ko viseso’’ti gāhaṃ nivāretuṃ abhayatthero nidassito ‘‘thero anāgāmī hutvā parinibbāyī’’ti.
四足与臀部支撑，舍此五肢谓之五支身。又谓以四肘与臀部支撑则谓五支身。对于两支随意或不随意支撑，提出疑问说“非坐处何别？”时，无畏长老指出“长老已成无余阿拉汉，入般涅槃”。
Upacchedīyati etenāti upacchedananti vinibandhupacchedassa sādhakatamabhāvo daṭṭhabbo. Sabbakammaṭṭhānānuyogasappāyatā alīnānuddhaccapakkhikattā nisajjāya. Tato eva pāsādikairiyāpathatā. Vīriyārambhānukūlatā vīriyasamatāyojanassa anucchavikatā. Tato eva sammāpaṭipattiyā anubrūhanatā. Paṇidhāyāti ṭhapetvā. Tanunti uparimakāyaṃ. Vikampetīti cāleti, icchāvighātaṃ karotīti adhippāyo. Vatanti dhutaṅgaṃ.
所谓“断除”，即斩断之意。应观察断除的最根本之无碍境况。应了解断除于一切业处之贯彻、无执之奔发和非坐禅三者。因缘所成之和顺果行。依行精进之助。由此逐渐成长于正行。所谓“立定”，即为上位所立。所谓“搅动”，即为激荡，意欲驱除。唯有勤修心锋。
Iti nesajjikaṅgakathāvaṇṇanā. · 以上为常坐不卧支论的注释。
Dhutaṅgapakiṇṇakakathāvaṇṇanā头陀支杂论的注释。
§37
37. Sekkhaputhujjanānaṃ vasena siyā kusalāni, khīṇāsavānaṃ vasena siyā abyākatāni. Tattha sekkhaputhujjanā paṭipattipūraṇatthaṃ, khīṇāsavā phāsuvihāratthaṃ dhutaṅgāni pariharanti. Akusalampi dhutaṅganti akusalacittenāpi dhutaṅgasevanā atthīti adhippāyo. Taṃ na yuttaṃ, yena akusalacittena pabbajitassa āraññikattaṃ, taṃ dhutaṅgaṃ nāma na hoti. Kasmā? Lakkhaṇābhāvato. Yaṃ hidaṃ kilesānaṃ dhunanato dhutassa puggalassa, ñāṇassa, cetanāya vā aṅgattaṃ, na taṃ akusaladhammesu sambhavati. Tasmā araññavāsādimattena āraññikādayo tāva hontu, āraññikaṅgādīni pana na hontīti imamatthaṃ dassetuṃ ‘‘na maya’’ntiādi vuttaṃ. Tattha imānīti dhutaṅgāni. Vuttaṃ heṭṭhā vacanatthaniddese. Na ca akusalena koci dhuto nāma hoti, kilesānaṃ dhunanaṭṭhenāti adhippāyo. Yassa bhikkhuno etāni samādānāni aṅgāni, etena paṭhamenāpi atthavikappena ‘‘natthi akusalaṃ dhutaṅga’’nti dasseti. Na ca akusalaṃ kiñci dhunātīti akusalaṃ kiñci pāpaṃ na ca dhunāti eva appaṭipakkhato. Yesaṃ samādānānaṃ taṃ akusalaṃ ñāṇaṃ viya aṅganti katvā tāni dhutaṅgānīti vucceyyuṃ. Iminā dutiyenāpi atthavikappena ‘‘natthi akusalaṃ dhutaṅga’’nti dasseti. Nāpi akusalantiādi tatiyaatthavikappavasena yojanā. Tasmātiādi vuttassevatthassa nigamanaṃ.
第三十七：受教俗人居住，能者随住，漏尽者随住，则破除性质不显。受教俗人为完成行法而修，漏尽者为安住正行而守破除。如次不善之者亦属破除者，即使意志不善亦用于破除，此为总说。然以不善意志受具足出家生活为林居僧侣者，非破除者，何以故？因其无此性质。对此修习烦恼已破者之人，无论智识、意志，均非发生不善法者。故仅具林舍生活者可称林居等，然非林居之法应明示曰“非吾”等。所谓“此者”，为破除行为。之前文字已释。无一人因不善，而称为“破除”，谓因烦恼破灭之故。彼比库以诸破除所摄诸部为肢体，由此而示“无不善破除肢”之理。用第二义理复示“无不善破除”。亦用第三义理与“不善”等相应联系。由是为结论断。
Yesanti abhayagirivāsike sandhāyāha. Te hi dhutaṅgaṃ nāma paññattīti vadanti. Tathā sati tassa paramatthato avijjamānattā kilesānaṃ dhunanaṭṭhopi na siyā, samādātabbatā cāti tesaṃ vacanaṃ pāḷiyā virujjhatīti dassetuṃ ‘‘kusalattikavinimutta’’ntiādi vuttaṃ. Tasmāti yasmā paññattipakkhe ete dosā dunnivārā, tasmā taṃ tesaṃ vacanaṃ na gahetabbaṃ, vuttanayo cetanāpakkhoyeva gahetabboti attho. Yasmā ete dhutaguṇā kusalattike paṭhamatatiyapadasaṅgahitā, tasmā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā, siyā anupādinnupādāniyā, siyā asaṃkiliṭṭhasaṃkilesikāti evaṃ sesatikadukapadehipi nesaṃ yathārahaṃ saṅgaho vibhāvetabbo.
答曰，山无畏僧住持告诉云，所谓破除即为名。彼语意指究竟无明不再起，烦恼破除亦无，具束缚禅定的症状之意，谓此语在巴利文中属异议。故称此为“善断厌”之义而释。因于名相分别，则此类不善痼疾难断。故此语不可依，其义仅指意志面。岂非缘此诸破肢首重于善行？故谓与安乐苦乐感受相应，与因果变化相应，与执着断灭相应，与净不净相应。此等剩余苦难词彙宜细细辨析，方得相称。
Kāmaṃ sabbopi arahā dhutakileso, idha pana dhutaṅgasevanāmukhena kilese vidhunitvā ṭhito khīṇāsavo ‘‘dhutakileso puggalo’’ti adhippeto. Tathā sabbopi ariyamaggo nippariyāyena kilesadhunano dhammo, visesato aggamaggo. Pariyāyena pana vipassanāñāṇādi. Heṭṭhimaparicchedena dhutaṅgacetanāsampayuttañāṇaṃ daṭṭhabbaṃ. Evaṃ dhutaṃ dassetvā dhutavāde dassetabbe yasmā dhutavādabhedena dhuto viya dhutabhedena dhutavādopi duvidho, tasmā tesaṃ, tadubhayapaṭikkhepassa ca vasena catukkamettha sambhavatīti taṃ dassetuṃ ‘‘atthi dhuto’’tiādi vuttaṃ.
诸阿拉汉以欲境皆为净除烦恼，然此时负责修破除之者，乃漏尽已立于杀尽烦恼者，名为“破烦恼人”。如正道中集灭道流注，尤其是正集。正灭为观智。以下小分部，显破除破见意志相连智慧。若示破坏，则应以“有破除”诠释。故此双面取舍兼备时，此处四种并呈，得称“有破除”等语。
Tayidanti nipāto, tassa ‘‘so aya’’nti attho. Dhutadhammā nāmāti dhutaṅgasevanāya paṭipakkhabhūtānaṃ pāpadhammānaṃ dhunanavasena pavattiyā ‘‘dhuto’’ti laddhanāmāya dhutaṅgacetanāya upakārakā dhammāti katvā dhutadhammā nāma. Asampattasampattesu paccayesu alubbhanākārena pavattanato appicchatā santuṭṭhitā ca atthato alobho. Paccayagedhādihetukānaṃ lolatādīnaṃ saṃkilesānaṃ sammadeva likhanato chedanato gaṇasaṅgaṇikādibhedato saṃsaggato cittassa vivecanato sallekhatā pavivekatā ca alobho amohoti imesu dvīsu dhammesu anupatanti tadantogadhā tappariyāpannā honti, tadubhayasseva pavattivisesabhāvato. Imehi kusaladhammehi atthī idamatthī, yena ñāṇena pabbajitena nāma paṃsukūlikaṅgādīsu patiṭṭhitena bhavitabbanti yathānusiṭṭhaṃ dhutaguṇe samādiyati ceva pariharati ca, taṃ ñāṇaṃ idamatthitā. Tenāha ‘‘idamatthitā ñāṇamevā’’ti. Paṭikkhepavatthūsūti gahapaticīvarādīsu tehi tehi dhutaṅgehi paṭikkhipitabbavatthūsu. Lobhanti taṇhaṃ. Tesveva vāti paṭikkhepavatthūsu eva. Ādīnavapaṭicchādakanti ārakkhadukkhaparādhīnavutticorabhayādiādīnavapaṭicchādakaṃ. Anuññātānanti satthārā nicchandarāgaparibhogavasena anuññātānaṃ sukhasamphassaattharaṇapāvuraṇādīnaṃ. Paṭisevanamukhenāti paṭisevanadvārena, tena lesenāti attho. Atisallekhamukhenāti ativiya sallekhapaṭipattimukhena, ukkaṭṭhassa vattanakānampi paṭikkhipanavasenāti attho.
所谓末尾合韵，谓“该者”之义。所谓破法，为斩断恶法之破除言。谓名“破除”者，是谓破除意志辅助法。于不圆满之缘起、缘灭因子，满足、安住、喜悦、清净、一心三者，及涵盖诸烦恼分解、斩断、选择数数筛别、心解分辨、清净、与无贪（二法）互斥，皆具胜解。此二法忧患皆并起双重。借此善法作依托，名称所指内容，谓因识者作比。故据此知见，非恶非不恶，非恶不善，非恶恶者，无有不善、恶行摧毁称。此法之所摄者，吾为出家者成就应依诸破除身及其相关，彼之知见即为所指内容，故云“所指知见”也。所谓破除之衣用，应排除家中衣物诸物。贪欲乃彼排除原因。此即贪嗔痴等烦恼引起之恐怖魔镰。所谓无假取者，谓师为无贪无嗔的所护，以享乐故无假受之事。谓因依止。所谓尤洁净者，谓以极其清净修持为主要，故可净尽恶用。
Sukhumakaraṇasannissayo rāgo dukkhāya paṭipattiyā patiṭṭhaṃ na labhatīti āha ‘‘dukkhāpaṭipadañca nissāya rāgo vūpasammatī’’ti. Sallekho nāma sampajānassa hoti, satisampajaññe moho apatiṭṭhova appamādasambhavatoti vuttaṃ ‘‘sallekhaṃ nissāya appamattassa moho pahīyatī’’ti. Etthāti etesu dhutaṅgesu. Tatthāti araññarukkhamūlesu.
依赖细微行为的贪爱因痛苦的行为而不会成就，这就是说「依止痛苦的行为便能使贪爱平息」。所谓修习，是指有觉知者，因正念觉知而妄念不起，称为「依止修习使不慎者的妄念得以消除」。此处的“此处”乃指这些净戒行为。那里的“那儿”是指荒野林根之处。
Sīsaṅgānīti sīsabhūtāni aṅgāni, paresampi kesañci nānantarikatāya, sukaratāya ca saṅgaṇhanato uttamaṅgānīti attho. Asambhinnaṅgānīti kehici sambhedarahitāni, visuṃyeva aṅgānīti vuttaṃ hoti. Kammaṭṭhānaṃ vaḍḍhati rāgacaritassa mohacaritassa dosacaritassāpi, taṃ ekaccaṃ dhutaṅgaṃ sevantassāti adhippāyo. Hāyati kammaṭṭhānaṃ sukumārabhāvenalūkhapaṭipattiṃ asahantassa. Vaḍḍhateva mahāpurisajātikassāti adhippāyo. Na vaḍḍhati kammaṭṭhānaṃ upanissayarahitassa. Ekameva hi dhutaṅgaṃ yathā kilesadhunanaṭṭhena, evaṃ cetanāsabhāvattā. Tenāha ‘‘samādānacetanā’’ti.
「头部诸处」指头所具的各部位，以及他人头上的毛发，因不紧密且难以汇聚，故谓为优劣诸部。所谓不相联系的部位，是指有些是分开的部位，称为清净之部。修行场所因贪爱行为、痴迷行为及嗔恨行为而增长，这有时被视为净戒行为。修习场所因柔弱的本性而不能容纳粗暴行为而消退。对圣者出世者而言，修习场所自当增长。无所依赖者则修习场所不增长。正如一净戒行为能灭除烦恼毒，此亦因意念纯正而成故称「专注意念」。
Terasāpi dhutaṅgāni samādāya pariharantānaṃ puggalānaṃ vasena ‘‘dvācattālīsa hontī’’ti vatvā bhikkhūnaṃ terasannampi pariharaṇassa ekajjhaṃyeva sambhavaṃ dassetuṃ ‘‘sace hī’’tiādi vuttaṃ. Tattha ‘‘ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkotī’’ti vuttaṃ. Kathaṃ abbhokāse viharantassa rukkhamūlikaṅgaṃ? ‘‘Channaṃ paṭikkhipāmi, rukkhamūlikaṅgaṃ samādiyāmī’’ti (visuddhi. 1.32) vacanato channe aruṇaṃ uṭṭhāpitamatte dhutaṅgaṃ bhijjati, na abbhokāse, tasmā bhedahetuno abhāvena tampi arogameva. Tathā senāsanaloluppassa abhāvena yathāsanthatikaṅganti daṭṭhabbaṃ. Āraññikaṅgaṃ gaṇamhā ohīyanasikkhāpadena (pāci. 691-692) paṭikkhittaṃ, khalupacchābhattikaṅgaṃ anatirittabhojanasikkhāpadena (pāci. 238-240). Pavāritāya hi bhikkhuniyā atirittaṃ katvā bhuñjituṃ na labbhati. Kappiye ca vatthusmiṃ lolatāpahānāya dhutaṅgasamādānaṃ, na akappiye, sikkhāpadeneva paṭikkhittattā. Aṭṭheva honti bhikkhuniyā saṃkaccikacīvarādīhi saddhiṃ pañcapi ticīvarasaṅkhameva gacchantīti katvā. Yathāvuttesūti bhikkhūnaṃ vuttesu terasasu ticīvarādhiṭṭhānavinayakammābhāvato ṭhapetvā tecīvarikaṅgaṃ dvādasa sāmaṇerānaṃ. Sattāti bhikkhunīnaṃ vuttesu aṭṭhasu ekaṃ pahāya satta ticīvarādhiṭṭhānavinayakammābhāvato. ‘‘Ṭhapetvā tecīvarikaṅga’’nti hi imaṃ anuvattamānameva katvā ‘‘satta sikkhamānasāmaṇerīna’’nti vuttaṃ. Patirūpānīti upāsakabhāvassa anucchavikāni.
即使仅有十三种净戒行为存在，能断除妨碍之人，于比库中言「共有二十四种净戒」。且于比库中，十三种中的一种净戒行为独自足以断除诸碍。那在室内生活时，应如何坚守树根处的净戒？经中云「我屏蔽遮盖之，坚守树根净戒」，言遮盖处光明升起则净戒破坏，非室内，而是户外。所以因差异之故，此处净戒亦不损坏。因无座僧缺乏故应明了座的净戒。林中净戒以远离群体为戒条（巴利律藏691-692），而户外饮食净戒则以不超越限度食量为戒（巴利律藏238-240）。女比库尼兼遵守限量戒，不能超度饮食。合规地点则除贪等而依从净戒，非合规者则因违戒而除之。女比库尼用少量衣物连同五件三衣整体同行。符合规矩者即如此。对比库中，十三种净戒因缺乏三衣安置行为而附加第三衣。对七比库尼，则舍去一件三衣以具备七种净戒缺失三衣安置行为。称「附加三衣净戒」者，即称彼为七在学尼。比库尼紧随信女身份之衍生义。
Dhutaṅganiddesavaṇṇanā niṭṭhitā. · 头陀支解释的注释完毕。
Iti dutiyaparicchedavaṇṇanā. · 以上为第二品的注释。