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31.Āraññikaṅgampi "gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti.
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47. viii. The forest-dweller’s practice is undertaken with one of the following statements: “I refuse an abode in a village” or “I undertake the forest-dweller’s practice.”
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Tena pana āraññikena gāmantasenāsanaṃ pahāya araññe aruṇaṃ uṭṭhāpetabbaṃ.
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48.Now, that forest dweller must leave an abode in a village in order to meet the dawn in the forest.
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Tattha saddhiṃ upacārena gāmoyeva gāmantasenāsanaṃ.
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Herein, a village abode is the village itself with its precincts.
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Gāmo nāma yo koci ekakuṭiko vā anekakuṭiko vā parikkhitto vā aparikkhitto vā samanusso vā amanusso vā antamaso atirekacātumāsaniviṭṭho yo koci satthopi.
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A “village” may consist of one cottage or several cottages, it may be enclosed by a wall or not, have human inhabitants or not, and it can also be a caravan that is inhabited for more than four months.
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Gāmūpacāro nāma parikkhittassa gāmassa sace anurādhapurasseva dve indakhīlā honti, abbhantarime indakhīle ṭhitassa thāmamajjhimassa purisassa leḍḍupāto.
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The “village precincts” cover the range of a stone thrown by a man of medium stature standing between the gate-posts of a walled village, if there are two gate-posts, as at Anurādhapura (cf. Vin III 46).
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Tassa lakkhaṇaṃ yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānabbhantaranti vinayadharā.
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The Vinaya experts say that this [stone’s throw] is characterized as up to the place where a thrown stone falls, as, for instance, when young men exercise their arms and throw stones in order to show off their strength.
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Suttantikā pana kākanivāraṇaniyamena khittassāti vadanti.
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But the Suttanta experts say that it is up to where one thrown to scare crows normally falls.
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Aparikkhittagāme yaṃ sabbapaccantimassa gharassa dvāre ṭhito mātugāmo bhājanena udakaṃ chaḍḍeti, tassa patanaṭṭhānaṃ gharūpacāro.
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In the case of an unwalled village, the house precinct is where the water falls when a woman standing in the door of the outermost house of all throws water from a basin.
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Tato vuttanayena eko leḍḍupāto gāmo, dutiyo gāmūpacāro.
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Within a stone’s throw of the kind already described from that point is the village. Within a second stone’s throw is the village precinct.
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Araññaṃ pana vinayapariyāye tāva "ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña"nti (pārā. 92) vuttaṃ.
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49.“Forest,” according to the Vinaya method firstly, is described thus: “Except the village and its precincts, all is forest” (Vin III 46).
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Abhidhammapariyāye "nikkhamitvā bahi indakhīlā, sabbametaṃ arañña"nti (vibha. 529) vuttaṃ.
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According to the Abhidhamma method it is described thus: “Having gone out beyond the boundary post, all that is forest” (Vibh 251; Paṭis I 176).
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Imasmiṃ pana suttantikapariyāye "āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima"nti idaṃ lakkhaṇaṃ.
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But according to the Suttanta method its characteristic is this: “A forest abode is five hundred bow-lengths distant” (Vin IV 183).
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Taṃ āropitena ācariyadhanunā parikkhittassa gāmassa indakhīlato aparikkhittassa paṭhamaleḍḍupātato paṭṭhāya yāva vihāraparikkhepā minitvā vavatthapetabbaṃ.
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That should be defined by measuring it with a strung instructor’s bow from the gate-post of a walled village, or from the range of the first stone’s throw from an unwalled one, up to the monastery wall.
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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 vinayaṭṭhakathāsu vuttaṃ.
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50.But if the monastery is not walled, it is said in the Vinaya commentaries, it should be measured by making the first dwelling of all the limit, or else the refectory or regular meeting place or Bodhi Tree or shrine, even if that is far from a dwelling [belonging to the monastery].
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Majjhimaṭṭhakathāyaṃ pana vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabbanti vuttaṃ.
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But in the Majjhima commentary it is said that, omitting the precincts of the monastery and the village, the distance to be measured is that between where the two stones fall.
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Idamettha pamāṇaṃ.
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This is the measure here.
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Sacepi āsanne gāmo hoti, vihāre ṭhitehi mānusakānaṃ saddo suyyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ.
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51.Even if the village is close by and the sounds of men are audible to people in the monastery, still if it is not possible to go straight to it because of rocks, rivers, etc.,
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Yo tassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena pañcadhanusatikaṃ gahetabbaṃ.
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in between, the five hundred bow-lengths can be reckoned by that road even if one has to go by boat.
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Yo pana āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ dhutaṅgacoro hoti.
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But anyone who blocks the path to the village here and there for the purpose of [lengthening it so as to be able to say that he is] taking up the practice is cheating the ascetic practice.
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Sace pana āraññikassa bhikkhuno upajjhāyo vā ācariyo vā gilāno hoti, tena araññe sappāyaṃ alabhantena gāmantasenāsanaṃ netvā upaṭṭhātabbo.
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52.If a forest-dwelling bhikkhu’s preceptor or teacher is ill and does not get what he needs in the forest, he should take him to a village abode and attend him there.
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Kālasseva pana nikkhamitvā aṅgayuttaṭṭhāne aruṇaṃ uṭṭhāpetabbaṃ.
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But he should leave in time to meet the dawn in a place proper for the practice.
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Sace aruṇuṭṭhānavelāyaṃ tesaṃ ābādho vaḍḍhati, tesaṃyeva kiccaṃ kātabbaṃ.
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If the affliction increases towards the time of dawn, he must attend him
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Na dhutaṅgasuddhikena bhavitabbanti idamassa vidhānaṃ.
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and not bother about the purity of his ascetic practice. These are the directions.
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Pabhedato pana ayampi tividho hoti.
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53.This too has three grades.
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Tattha ukkaṭṭhena sabbakālaṃ araññe aruṇaṃ uṭṭhāpetabbaṃ.
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Herein, one who is strict must always meet the dawn in the forest.
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Majjhimo cattāro vassike māse gāmante vasituṃ labhati.
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The medium one is allowed to live in a village for the four months of the Rains.
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Muduko hemantikepi.
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And the mild one, for the winter months too.
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Imesaṃ pana tiṇṇampi yathā paricchinne kāle araññato āgantvā gāmantasenāsane dhammassavanaṃ suṇantānaṃ aruṇe uṭṭhitepi dhutaṅgaṃ na bhijjati.
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If in the period defined any one of these three goes from the forest and hears the Dhamma in a village abode, his ascetic practice is not broken if he meets the dawn there,
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Sutvā gacchantānaṃ antarāmagge uṭṭhitepi na bhijjati.
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nor is it broken if he meets it as he is on his way back after hearing [the Dhamma].
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Sace pana uṭṭhitepi dhammakathike muhuttaṃ nipajjitvā gamissāmāti niddāyantānaṃ aruṇaṃ uṭṭhahati, attano vā ruciyā gāmantasenāsane aruṇaṃ uṭṭhapenti, dhutaṅgaṃ bhijjatīti ayamettha bhedo.
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But if, when the preacher has got up, he thinks “We shall go after lying down awhile” and he meets the dawn while asleep or if of his own choice he meets the dawn while in a village abode, then his ascetic practice is broken. This is the breach in this instance.
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Ayaṃpanānisaṃso, āraññiko bhikkhu araññasaññaṃ manasikaronto bhabbo aladdhaṃ vā samādhiṃ paṭiladdhuṃ laddhaṃ vā rakkhituṃ, satthāpissa attamano hoti.
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54.The benefits are these. A forest-dwelling bhikkhu who has given attention to the perception of forest (see MN 121) can obtain hitherto unobtained concentration, or preserve that already obtained. And the Master is pleased with him,
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Yathāha – "tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā"ti (a. ni. 6.42; 8.86).
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according as it is said: “So, Nāgita, I am pleased with that bhikkhu’s dwelling in the forest” (A III 343).
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Pantasenāsanavāsino cassa asappāyarūpādayo cittaṃ na vikkhipanti, vigatasantāso hoti, jīvitanikantiṃ jahati, pavivekasukharasaṃ assādeti, paṃsukūlikādibhāvopi cassa patirūpo hotīti.
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And when he lives in a remote abode his mind is not distracted by unsuitable visible objects, and so on. He is free from anxiety; he abandons attachment to life; he enjoys the taste of the bliss of seclusion, and the state of the refuse-rag wearer, etc., becomes him.
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Pavivitto asaṃsaṭṭho, pantasenāsane rato;
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55. He lives secluded and apart, Remote abodes delight his heart;
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Ārādhayanto nāthassa, vanavāsena mānasaṃ.
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The Saviour of the world, besides, He gladdens that in groves abides.
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Eko araññe nivasaṃ, yaṃ sukhaṃ labhate yati;
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The hermit that in woods can dwell Alone, may gain the bliss as well
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Rasaṃ tassa na vindanti, api devā saindakā.
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Whose savour is beyond the price Of royal bliss in paradise.
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Paṃsukūlañca esova, kavacaṃ viya dhārayaṃ;
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Wearing the robe of rags he may Go forth into the forest fray;
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Araññasaṅgāmagato, avasesadhutāyudho.
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Such is his mail, for weapons too The other practices will do.
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Samattho nacirasseva, jetuṃ māraṃ savāhiniṃ;
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One so equipped can be assured Of routing Māra and his horde.
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Tasmā araññavāsamhi, ratiṃ kayirātha paṇḍitoti.
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So let the forest glades delight A wise man for his dwelling’s site.
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Ayaṃ āraññikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
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This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the forest-dweller’s practice.
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