Visuddhimagga II-93

Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, tesaṃ sampādanatthaṃ samādātabbadhutaṅgakathā bhāsitā hoti.

在「住戒有慧人」的偈颂中，以戒定慧三门显示清净之道，为了成就以少欲知足等德而净化如前所述的各种的戒，至此已作应当受持头陀支的论说。

Ñ(II,93): And this is the end of the treatise on the ascetic practices to be undertaken for the purpose of perfecting those special qualities of fewness of wishes, contentment, etc., by means of which there comes about the cleansing of virtue as described in the Path of Purification, which is shown under the three headings of virtue, concentration, and understanding, contained in the stanza/When a wise man, established well in virtue' (Ch. I, §1).

Iti sādhujanapāmojjatthāya kate visuddhimagge

Dhutaṅganiddeso nāma dutiyo paricchedo.

※为善人所喜悦而造的清净道论，完成了第二品，定名为头陀支的解释。

Ñ: The second chapter called 'The Description of the Ascetic Practices' in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga II-92

Yathāvuttesu pana ṭhapetvā tecīvarikaṅgaṃ sesāni dvādasa sāmaṇerānaṃ, satta sikkhamānasāmaṇerīnaṃ veditabbāni.

如前述的十三支中，除去三衣支，其它的是沙弥的十二支。（在比丘尼的八支中除三衣支）其它的当知为式叉摩那及沙弥尼的七支。

Ñ(II,92): Except for the triple-robe-wearer's practice all the other twelve as stated should be understood to be for novices, and all the other seven for female probationers and female novices.

Upāsakaupāsikānaṃ pana ekāsanikaṅgaṃ, pattapiṇḍikaṅganti imāni dve patirūpāni ceva sakkā ca paribhuñjitunti dve dhutaṅgānīti evaṃ byāsato dvecattālīsa hontīti ayaṃ samāsabyāsato vaṇṇanā.

优婆塞和优婆夷适合受持一坐食支和一钵食支二支，所以仅有二头陀支。这就是各别而言共有四十二（支）。

这是总与别的解释。

Ñ: The two, namely, the one-sessioner's practice and the bowl-food-eater's practice, are proper for male and female lay followers to employ. In this way there are two ascetic practices. This is the commentary 'as to groups and also singly'.

Visuddhimagga II-91

Sace pana abbhokāse āraññikaṅgasampannaṃ susānaṃ hoti, ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti.

若于露地中而有冢墓可以成就阿练若住支的话，则一个比丘可于同一时期受持一切头陀支了。

Ñ(II,91): If there is a charnel ground in the open that complies with the forest-dweller's practice, one bhikkhu is able to put all the ascetic practices into effect simultaneously.

Bhikkhunīnaṃ pana āraññikaṅgaṃ khalupacchābhattikaṅgañca dvepi sikkhāpadeneva paṭikkhittāni, abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, sosānikaṅganti imāni tīṇi dupparihārāni.

对于比丘尼，阿练若住支及时后不食支是由于学处所禁止的；露地 [PTS 083] 住支，树下住支与冢间住支的三支，实行的确很难，

Ñ: But the two, namely, the forest-dweller's practice and the later-food-refuser's practice, are forbidden to bhikkhunis by training precept. [83] And it is hard for them to observe the three, namely, the open-air-dweller's practice, the tree-root-dweller's practice, and the charnel-ground-dweller's practice,

Bhikkhuniyā hi dutiyikaṃ vinā vasituṃ na vaṭṭati.

而且比丘尼不应离开第二女性而独住的；

Ñ: because a bhikkhuni is not allowed to live without a companion,

Evarūpe ca ṭhāne samānacchandā dutiyikā dullabhā.

在这样的情形下也很难获得同志，

Ñ: and it is hard to find a female companion with like desire for such a place,

Sacepi labheyya saṃsaṭṭhavihārato na mucceyya.

纵使获得亦未免众同住之烦，

Ñ: and even if available, she would not escape having to live in company.

Evaṃ sati yassatthāya dhutaṅgaṃ seveyya, svevassā attho na sampajjeyya.

这样亦难成就她受持此等头陀支的目的；

Ñ: This being so, the purpose of cultivating the ascetic practice would scarcely be served.

Evaṃ paribhuñjituṃ asakkuṇeyyatāya pañca hāpetvā bhikkhunīnaṃ aṭṭheva hontīti veditabbāni.

如是除了不可能受持的五支之外，当知为比丘尼的只有八支。

Ñ: It is because they are reduced by five owing to this inability to make use of certain of them that they are to be understood as eight only for bhikkhunis.

Visuddhimagga II-90

Byāsato pana bhikkhūnaṃ terasa, bhikkhunīnaṃ aṭṭha, sāmaṇerānaṃ dvādasa, sikkhamānasāmaṇerīnaṃ satta, upāsakaupāsikānaṃ dveti dvācattālīsa honti.

（2）各别而言：则为比丘有十三，比丘尼有八，沙弥有十二，式叉摩那及沙弥尼有七，优婆塞及优婆夷有二，共为四十二。

Ñ(II,90): 7. Singly: with thirteen for bhikkhus, eight for bhikkhunis, twelve for novices, seven for female probationers and female novices, and two for male and female lay followers, there are thus forty-two.

Visuddhimagga II-89

Evaṃ sevitabbāsevitabbavasena duvidhānipi sabbāneva cetanāvasena ekavidhāni honti. Ekameva hi dhutaṅgaṃ samādānacetanāti.

如是依照应习与不应习为二种。但就一切的思而论，则仅为一种——即一种受持头陀支的思。

Ñ: So they are of two kinds as what is and what is not to be cultivated.

Ñ(II,89): And all are of one kind as volition. For there is only one ascetic practice, namely, that consisting in the volition of undertaking.

Aṭṭhakathāyampi vuttaṃ ‘‘yā cetanā, taṃ dhutaṅganti vadantī’’ti.

据义疏（大疏）说：「他们说有思即为头陀支。」

Ñ: Also it is said in the Commentary: 'It is the volition that is the ascetic practice, they say'.

Visuddhimagga II-88

Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti.

又以关于衣服的有二，关于饮食的有五，关于住所的有五，关于精进的有一，如是为四。

Ñ(II,88): Again they come to four, that is to say, two connected with robes, five connected with alms food, five connected with the resting place, and one connected with energy.

Tattha nesajjikaṅgaṃ vīriyapaṭisaṃyuttaṃ. Itarāni pākaṭāneva.

此中的常坐不卧支是关于精进的，余者易知。

Ñ: Herein, it is the sitter's practice that is connected with energy; the rest are obvious.

Puna sabbāneva nissayavasena dve honti paccayanissitāni dvādasa, vīriyanissitaṃ ekanti.

再以依止为二：属于资具依止的有十二，属于精进依止的有一。

Ñ: Again they all amount to two only, since twelve are dependent on requisites and one on energy.

Sevitabbāsevitabbavasenapi dveyeva honti.

更以应习不应习亦为二：

Ñ: Also they are two according to what is and what is not to be cultivated.

Yassa hi dhutaṅgaṃ sevantassa kammaṭṭhānaṃ vaḍḍhati, tena sevitabbāni.

如果他习行头陀支，对于他的业处（定境）有所增长的，则应习，

Ñ: For when one cultivating an ascetic practice finds that his meditation subject improves, he should cultivate it;

Yassa sevato hāyati, tena na sevitabbāni.

假使习行者对于业处是减退的，则不应习。

Ñ: but when he is cultivating one and finds that his meditation subject deteriorates, he should not cultivate it.

Yassa pana sevatopi asevatopi vaḍḍhateva, na hāyati, tenāpi pacchimaṃ janataṃ anukampantena sevitabbāni.

然而对于无论习行或不习行亦得增长其业处而无减退的人，但是为了怜悯后生者，亦应习行。

Ñ: But when he finds that, whether he cultivates one or not, his meditation subject only improves and does not deteriorate, he should cultivate them out of compassion for later generations.

Yassāpi sevatopi asevatopi na vaḍḍhati, tenāpi sevitabbāniyeva āyatiṃ vāsanatthāyāti.

其次对于无论习行或不习行亦不增长其业处的人，为了培植未来的善根，亦应习行。

Ñ: And when he finds that, whether he cultivates them or not, his meditation subject does not improve, he should still cultivate them for the sake of acquiring the habit for the future.

Visuddhimagga II-87

Samāsabyāsatoti imāni pana dhutaṅgāni samāsato tīṇi sīsaṅgāni, pañca asambhinnaṅgānīti aṭṭheva honti.

[PTS 082]（头陀支的总与别）次说总与别：（1）总而言之，此等头陀支可分为三首要支及五单独支为八支。

Ñ(II,87): 6. and 7. As to groups and also singly. Now 6. as to groups: these ascetic practices are in fact only eight, that is to say, three principal and five individual practices.

Tattha sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, abbhokāsikaṅganti imāni tīṇi sīsaṅgāni.

此中的次第乞食支、一座食支、露地住支等为三首要支。

Ñ: Herein, the three, namely, the house-to-house-seeker's practice, the one-sessioner's practice, and the open-air-dweller's practice, are principal practices.

Sapadānacārikaṅgañhi rakkhanto piṇḍapātikaṅgampi rakkhissati.

因为守住次第乞食支的人，则常乞食支亦得遵守，

Ñ: For one who keeps the house-to-house-seeker's practice will keep the alms-food-eater's practice;

Ekāsanikaṅgañca rakkhato pattapiṇḍikaṅgakhalupacchābhattikaṅgānipi surakkhanīyāni bhavissanti.

守住一座食支的人，而一钵食支及时后不食支也善能遵守了，

Ñ: and the bowl-food-eater's practice and the later-food-refuser's practice will be well kept by one who keeps the one-sessioner's practice.

Abbhokāsikaṅgaṃ rakkhantassa kiṃ atthi rukkhamūlikaṅgayathāsanthatikaṅgesu rakkhitabbaṃ nāma.

守住露地住支的人，对于树下住支及随处住支还有什么可以当守的呢？

Ñ: And what need has one who keeps the open-air-dweller's practice to keep the tree-root-dweller's practice or the any-bed-user's practice?

Iti imāni tīṇi sīsaṅgāni, āraññikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, nesajjikaṅgaṃ, sosānikaṅganti imāni pañca asambhinnaṅgāni cāti aṭṭheva honti.

此三首要支加阿练若住支、粪扫衣支、三衣支、常坐不卧支、及冢间住支等的五单独支为八。

Ñ: So there are these three principal practices that, together with the five individual practices, that is to say, the forest-dweller's practice, the refuse-rag-wearer's practice, the triple-robe-wearer's practice, the sitter's practice, and the charnel-ground-dweller's practice, come to eight only.

Visuddhimagga II-86

Kassa dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca.

（5）何人适合于头陀支的修行当知——即为贪行者及痴行者。

Ñ(II,86): For whom the cultivation of ascetic practices is suitable: [they are suitable] for one of greedy temperament and for one of deluded temperament.

Kasmā? Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. Dukkhāpaṭipadañca nissāya rāgo vūpasammati. Sallekhaṃ nissāya appamattassa moho pahīyati.

何以故？因为受持头陀支是一种苦的行道及严肃的生活，依苦的行道得止于贪，依严肃的生活得除放逸者的痴。

Ñ: Why? Because the cultivation of ascetic practices is both a difficult progress and an abiding in effacement; and greed subsides with the difficult progress, while delusion is got rid of in those diligent by effacement.

Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. Tattha hissa asaṅghaṭṭiyamānassa viharato dosopi vūpasammatīti ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā.

然而受持阿练若住支和树下住支亦适合于瞋行者，因为不和别人接触而住可以止瞋。这是头陀等分别的解释。

Ñ: Or the cultivation of the forest-dweller's practice and the tree-root-dweller's practice here are suitable for one of hating temperament; for hate too subsides in one who dwells there without coming into conflict. This is the commentary 'as to "ascetic" and so on distinguished'. [82]

Visuddhimagga II-85

Dhutaṅgāni veditabbānīti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti. Tāni atthato lakkhaṇādīhi ca vuttāneva.

（4）头陀支当知——十三头陀支当知：即粪扫衣支……乃至常坐不卧支。此等的相等意义已如前述。

Ñ(II,85): Ascetic practices: these should be understood as the thirteen, that is to say, the refuse-rag-wearer's practice ... the sitter's practice, which have already been described as to meaning and as to characteristic, and so forth.

Visuddhimagga II-84

Sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ca amohe ca. Idamatthitā ñāṇameva.

减损、远离附属于无贪及无痴的二法中，求德即是智。

Ñ(II,84): Effacement and seclusion belong to the two states, non-greed and non-delusion. That specific quality is knowledge.

Tattha ca alobhena paṭikkhepavatthūsu lobhaṃ, amohena tesveva ādīnavapaṭicchādakaṃ mohaṃ dhunāti.

以无贪而得除去所禁止的诸事之中的贪，以无痴而得除去所禁止的诸事之中覆蔽[bì]过患的痴。

Ñ: Herein, by means of non-greed a man shakes off greed for things that are forbidden. By means of non-delusion he shakes off the delusion that hides the dangers in those same things.

Alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhānuyogaṃ, amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti.

又以无贪得以除去于听许受用的事物中所起的沉溺欲乐，以无痴得以除去由受持严肃的头陀行所起的沉溺苦行。

Ñ: And by means of non-greed he shakes off indulgence in pleasure due to sense desires that occurs under the heading of using what is allowed. And by means of non-delusion he shakes off indulgence in self-mortification that occurs under the heading of excessive effacement in the ascetic practices.

Tasmā ime dhammā dhutadhammāti veditabbā.

是故当知此等诸法为头陀法。

Ñ: That is why these states should be understood as 'ascetic states'.

Visuddhimagga II-83

Dhutadhammā veditabbāti appicchatā, santuṭṭhitā, sallekhatā, pavivekatā, idamatthitāti ime dhutaṅgacetanāya parivārakā pañca dhammā ‘‘appicchataṃyeva nissāyā’’tiādivacanato (a. ni. 5.181; pari. 325) dhutadhammā nāma,

（3）头陀法当知——头陀支的思所附属的少欲、知足、减损（烦恼）、远离、求德等五法，从「依少欲」等的语句，故知为头陀法。

Ñ(II,83): Ascetic states: the five states that go with the volition of an ascetic practice, that is to say, fewness of wishes, contentment, effacement, seclusion, and that specific quality are called 'ascetic states' because of the words 'Depending on fewness of wishes' (A.iii,219), and so on.

tattha appicchatā ca santuṭṭhitā ca alobho.

此中的少欲、知足附属[fù shǔ]于无贪中，

Ñ: Herein, fewness of wishes and contentment are non-greed.

Visuddhimagga II-82

Tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati, nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo.

如果有人，他自己以头陀支而除烦恼，但不以头陀支训诫[xùn jiè]和教授别人，犹如薄拘[jū]罗长老，故为是头陀非头陀说：

Ñ(II,82): Herein, one who has shaken off his defilements with an ascetic practice but does not advise and instruct another in an ascetic practice, like the Elder Bakkula, is 'ascetic but not a preacher of asceticism',

Chew: In Pāḷi - “bākulatthero”, Ñ - “Elder Bakkula”. In Pāḷi text it is Bākkula. In Mahāsī Sayādaw’s translation it is Bākula. In Dictionary of Pāḷi Proper Names, it is spelled in both ways: Bakkula, and Bākula. But, elsewhere it is more commonly spelled as Bākula. So, I think it should be Elder Bākula.

Yathāha, ‘‘tayidaṃ āyasmā bākulo dhuto na dhutavādo’’ti.

即所谓：「薄拘罗尊者，是头陀（者）而非头陀说（者）」。

Ñ: according as it is said: 'Now the venerable Bakkula was ascetic but not a preacher of asceticism'.

Yo pana na dhutaṅgena attano kilese dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo.

若人 [PTS 081] 自己不以头陀支除烦恼，仅以头陀支训诫教授他人的，犹如优波难陀长老，故为非头陀是头陀说：

Ñ: One who [81] has not shaken off his own defilements but only advises and instructs another in an ascetic practice, like the Elder Upananda, is 'not ascetic but a preacher of asceticism',

Yathāha, ‘‘tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo’’ti.

即所谓：「释子优波难陀尊者，非头陀（者）是头陀说（者）」。

Ñ: according as it is said: 'Now the venerable Upananda son of the Sakyans was not ascetic but a preacher of asceticism'.

Yo ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo.

两种都没有，犹如兰留陀夷[yí]长老，故为非头陀非头陀说；

Ñ: One who has failed in both, like Lāḷudāyin, is 'neither ascetic nor a preacher of asceticism',

Yathāha, ‘‘tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo’’ti.

即所谓：「兰留陀夷尊者，非头陀（者）非头陀说（者）」。

Ñ: according as it is said: 'Now the venerable Lāḷudāyin was neither ascetic nor a preacher of asceticism'.

Yo pana ubhayasampanno dhammasenāpati viya, ayaṃ dhuto ceva dhutavādo ca. Yathāha, ‘‘tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti.

两种都圆满，如法将（舍利弗），故为是头陀是头陀说；即所谓：「舍利弗是头陀（者）是头陀说（者）」。

Ñ: One who has succeeded in both, like the General of the Dhamma, is 'both ascetic and a preacher of asceticism', according as it is said: 'Now the venerable Sāriputta was ascetic and a preacher of asceticism'.

Visuddhimagga II-81

Tattha dhutoti dhutakileso vā puggalo kilesadhunano vā dhammo.

（1）头陀——是除遣烦恼的人，或为除遣烦恼的法。

Ñ(II,81): Herein, ascetic means either a person whose defilements are shaken off, or a state that entails shaking off defilements.

Dhutavādoti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo, atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca.

（2）头陀说——这里有是头陀非头陀说，非头陀是头陀说，非头陀非头陀说，是头陀是头陀说。

Ñ: A preacher of asceticism: one is ascetic but not a preacher of asceticism, another is not ascetic but a preacher of asceticism, another is neither ascetic nor a preacher of asceticism, and another is both ascetic and a preacher of asceticism.

Visuddhimagga II-80

Dhutādīnaṃvibhāgatoti dhuto veditabbo. Dhutavādo veditabbo. Dhutadhammā veditabbā. Dhutaṅgāni veditabbāni. Kassa dhutaṅgasevanā sappāyāti veditabbaṃ.

（头陀等的分别）头陀的分别：（1）头陀当知，（2）头陀说当知，（3）头陀法当知，（4）头陀支当知，（5）何人适合于头陀支的修行当知。

Ñ(II,80): 5. As to 'ascetic' and so on distinguished; the following things should be understood, that is to say, ascetic, a preacher of asceticism, ascetic states, ascetic practices, and for whom the cultivation of ascetic practices is suitable.

Visuddhimagga II-79

‘‘Yesampi kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi.

如果有人主张有离善等三法（只是概念）的头陀支，则无头陀支实义的存在；

Ñ(II,79): And those who hold that an ascetic practice is outside the Profitable Triad have no ascetic practice as regards meaning.

Asantaṃ kassa dhunanato dhutaṅgaṃ nāma bhavissati.

如不存在（只是概念），那么，它以除遣些什么故名头陀支呢？

Ñ: Owing to the shaking off of what is non-existent could it be called an ascetic practice?

Dhutaguṇe samādāya vattatīti vacanavirodhopi ca nesaṃ āpajjati, tasmā taṃ na gahetabba’’nti ayaṃ tāva kusalattikato vaṇṇanā.

同时他们也违反了「受持头陀支之行」的语句。所以不取他们的说法。这是先对善三法的解释。

Ñ: Also there are the words 'Proceeded to undertake the ascetic qualities' (Vin.iii,15), and it follows that those words are contradicted. So that should not be accepted. This, in the first place, is the commentary on the Profitable Triad.

Visuddhimagga II-78

Imissā gāthāya vasena vaṇṇanā hoti.

Tattha kusalattikatoti sabbāneva hi dhutaṅgāni sekkhaputhujjanakhīṇāsavānaṃ vasena siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti.

（头陀等的善三法）此中的善三法，依有学，凡夫，漏尽者的一切头陀支，有善与无记，[PTS 080] 但无不善的头陀支。

Ñ(II,78): 4. Herein, as to the profitable triad (see Dhs., p.l): all the ascetic practices, that is to say, those of trainers, ordinary men, and men whose cankers have been destroyed, may be either profitable or [in the Arahant's case] indeterminate. [80] No ascetic practice is unprofitable.

Yo pana vadeyya ‘‘pāpiccho icchāpakato āraññiko hotīti ādivacanato (a. ni. 5.181; pari. 325) akusalampi dhutaṅga’’nti.

或有人说：根据「有恶欲为欲所败而住阿练若者」的语句，则也有不善的头陀支。

Ñ: But if someone should say: There is also an unprofitable ascetic practice because of the words 'One of evil wishes, a prey to wishes, becomes a forest dweller' (A.iii,219), etc.,

So vattabbo – na mayaṃ ‘‘akusalacittena araññe na vasatī’’ti vadāma.

对他的答复是这样的：我们并不否认有以不善之心而住阿练若的。

Ñ: he should be told: We have not said that he does not live in the forest with unprofitable consciousness.

Yassa hi araññe nivāso, so āraññiko. So ca pāpiccho vā bhaveyya appiccho vā.

任何住于阿练若的人便是阿练若住者，他们可能有恶欲的或少欲的。

Ñ: Whoever has his dwelling in the forest is a forest dweller; and he may be one of evil wishes or of few wishes.

Imāni pana tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgametesanti dhutaṅgāni.

然而因为受持于此等头陀支而得除去（头陀）烦恼，故除去烦恼的比丘的支分为头陀支；或因除去烦恼故头陀得名为智，此等的支分而称为头陀支；

Ñ: But, as it was said above (§11), they 'are the practices (aṅga) of a bhikkhu who is ascetic (dhuta) because he has shaken off (dhuta) defilement by undertaking one or other of them. Or the knowledge that has got the name "ascetic" (dhuta) because it shakes off (dhunana) defilement is a practice (aṅga) belonging to these, thus they are "ascetic practices" (dhutaṅga).

Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgānīti vuttaṃ.

又它们是除遣其敌对者（烦恼）的头陀及行道的支分故称头陀支。

Ñ: Or alternatively, they are ascetic (dhuta) because they shake off (niddhunana) opposition, and they are practices (aṅga) because they are a way (paṭipatti)'.

Na ca akusalena koci dhuto nāma hoti, yassetāni aṅgāni bhaveyyuṃ, na ca akusalaṃ kiñci dhunāti, yesaṃ taṃ aṅgantikatvā dhutaṅgānīti vucceyyuṃ.

实无任何支分以不善而称头陀的；不然，则我们应该说有不能除去任何东西的不善的头陀支！

Ñ: Now no one called 'ascetic' on account of what is unprofitable could have these as his practices; nor does what is unprofitable shake off anything so that those things to which it belonged as a practice could be called 'ascetic practices'.

Nāpi akusalaṃ cīvaraloluppādīni ceva niddhunāti paṭipattiyā ca aṅgaṃ hoti.

不善既不能除去衣服的贪等，也不是行道的支分。

Ñ: And what is unprofitable does not both shake off cupidity for robes, etc., and become the practice of the way.

Tasmā suvuttamidaṃ ‘‘natthi akusalaṃ dhutaṅga’’nti.

故可断言：决无不善的头陀支。

Ñ: Consequently it was rightly said that no ascetic practice is unprofitable.

Visuddhimagga II-77

Dhutaṅgapakiṇṇakakathā

37. Idāni –

Kusalattikato ceva, dhutādīnaṃ vibhāgato;

Samāsabyāsato cāpi, viññātabbo vinicchayoti. –

现在再来解释此颂：

并于善三法， 头陀等分别，

以及总与别， 悉应知决择。

Ñ(II,77): Now there is the commentary according to the stanza:

(4) As to the profitable triad,

(5) 'Ascetic' and so on distinguished,

(6) As to groups, and also (7) singly,

The exposition should be known (see §3).

Visuddhimagga II-76

Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ;

Nisīdanto vikampeti, mārassa hadayaṃ yati.

结跏趺[jiā fū]坐正身的行者，

动乱了魔的心。

Ñ(II,76): The adept that can place crosswise

His feet to rest upon his thighs

And sit with back erect shall make

Foul Mara's evil heart to quake.

Seyyasukhaṃ middhasukhaṃ, hitvā āraddhavīriyo;

Nisajjābhirato bhikkhu, sobhayanto tapovanaṃ.

比丘舍离横卧睡眠之乐，

精进常坐光耀苦行之林。

Ñ: No more in supine joys to plump

And wallow in lethargic dump;

Who sits for rest and finds it good

Shines forth in the Ascetics' Wood.

Nirāmisaṃ pītisukhaṃ, yasmā samadhigacchati;

Tasmā samanuyuñjeyya, dhīro nesajjikaṃ vatanti.

行此得证出世的喜乐，

智者当勤常坐的苦行。

Ñ: The happiness and bliss it brings

Has naught to do with worldly things;

So must the Sitter's Vow befit

The manners of a man of wit.

Ayaṃ nesajjikaṅge samādāna vidhānappabheda bhedānisaṃsavaṇṇanā.

这是常坐不卧支的受持、规定、区别、破坏、功德的解释。

Ñ: This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the sitter's practice.

Visuddhimagga II-75

Ayaṃ panānisaṃso, ‘‘seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī’’ti (dī. ni. 3.320; ma. ni. 1.186) vuttassa cetaso vinibandhassa upacchedanaṃ, sabbakammaṭṭhānānuyogasappāyatā, pāsādikairiyāpathatā, vīriyārambhānukūlatā, sammāpaṭipattiyā anubrūhananti.

（功德）次说功德：他的心断了所谓「耽于横卧之乐，转卧之乐，睡眠之乐而住」的结缚[fù]。适合一切业处的修习。令人信乐的威仪。随顺勤精进。正行增长。

Ñ(II,75): The benefits are these. The mental shackle described thus, 'He dwells indulging in the pleasure of lying prone, the pleasure of lolling, the pleasure of torpor' (M.i,102), is severed; his state is suitable for devotion to any meditation subject; his deportment inspires confidence; his state favours the application of energy; he develops the right practice.

Han: Mahāsī Sayādaw put the numbers. 75. Ayaṃ panānisaṃso, (i) ‘‘seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī’’ti (dī. ni. 3.320; ma. ni. 1.186) vuttassa cetaso vinibandhassa upacchedanaṃ, (ii) sabbakammaṭṭhānānuyogasappāyatā, (iii) pāsādikairiyāpathatā, (iv) vīriyārambhānukūlatā, (v) sammāpaṭipattiyā anubrūhananti. 75. The benefits are these. (i) The mental shackle described thus, He dwells indulging in the pleasure of lying prone, the pleasure of lolling, the pleasure of torpor' (M.i,102), is severed; (ii) his state is suitable for devotion to any meditation subject; (iii) his deportment inspires confidence; (iv) his state favours the application of energy; (v) he develops the right practice.

Visuddhimagga II-74

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhassa neva apassenaṃ, na dussapallatthikā, na āyogapaṭṭo vaṭṭati.

[PTS 079] （区别）其区别亦有三种：此中上者，不可用凭[píng]靠的东西，也不可以布垫[diàn]或绷[bēng]布为蹲[cún]坐。

Ñ(II,74): This has three grades too. Herein, one who is strict is not allowed a back-rest or cloth band or binding-strap [to prevent falling while asleep].

Majjhimassa imesu tīsu yaṃkiñci vaṭṭati.

中者，于此三者之中可用任何一种。

Ñ: The medium one is allowed any one of these three.

Mudukassa apassenampi dussapallatthikāpi āyogapaṭṭopi bibbohanampi pañcaṅgopi sattaṅgopi vaṭṭati.

下者，则可用凭靠的东西，或以布垫为蹲坐，以及用绷布、枕头、五肢椅、七肢椅都可。

Ñ: The mild one is allowed a back-rest, a cloth band, a binding-strap, a cushion, a 'five-limb' and a 'seven-limb'.

Pañcaṅgo pana piṭṭhiapassayena saddhiṃ kato.

四足及背后凭靠的部分称为五肢椅。

Ñ: A 'five-limb' is [a chair] made with [four legs and] a support for the back.

Sattaṅgo nāma piṭṭhiapassayena ca ubhatopassesu apassayehi ca saddhiṃ kato.

五肢再加两臂所凭的两边，称为七肢椅。

Ñ: A 'seven-limb' is one made with [four legs,] a support for the back and an [arm] support on each side.

Taṃ kira miḷābhayattherassa akaṃsu. Thero anāgāmī hutvā parinibbāyi.

据说此椅是人们为粪无畏长老作的；这长老证得阿那含果后而般涅盘。

Ñ: They made that, it seems, for the Elder Pīṭhābhaya (Abhaya of the Chair). The Elder became a Non-returner, and then attained nibbāna.

Han: Ñ was wrong. Mahāsī Sayādaw = Miḷābhaya Thera.

Imesaṃ pana tiṇṇampi seyyaṃ kappitamatte dhutaṅgaṃ bhijjati. Ayamettha bhedo.

（破坏）这三种人，如接受床席而卧时，便破坏了头陀支。这是破坏。

Ñ: As soon as any one of these three lies down, his ascetic practice is broken. This is the breach in this instance.