解脫道論 頭陀分五問
本段開口就是一長串問：什麼叫頭陀分？頭陀有幾種法？三行人之中誰修頭陀行？有幾個頭陀是有時節的？有沒有「是頭陀而說頭陀」這回事？
五件。
然後答下去——頭陀分是佛所說、佛所制的十三頭陀；頭陀法有二種，不貪、不癡；三行人之中貪人癡人能修、瞋人不能；有時節的是三個，樹下、露地、塚間，安居的時候佛聽許住覆處。
四件。
第五件一個字也沒有答。
它在下一段。下一段起手就把同一個問重新問一次，然後才答。
所以這一段的第五問，是下一段的題目。
讀本論的長問要記住這件事：先數問了幾件，再數答了幾件。兩個數字對得上，這一段就是完整的；對不上，缺的那一件多半在別處，不是脫文。
而數過之後，還可以再問一句：答的那一件，真的是所問的那一件嗎？
本段就有一處不是。
論主先問「何以故貪癡行人而能修行頭陀」，答了兩個例子：貪的人到了極愛之處反而成就不放逸，不放逸就伏得住貪；癡的人依著頭陀受也成就不放逸，不放逸就伏得住癡。
答得很清楚。
接著他又問了一次：「何故貪癡人修行頭陀？」
而這一次的答是：瞋人受苦反而更成就他的惡，像患痰病的人服了熱湯反而加重病情，所以瞋人不應當修行。
問的是貪癡人為什麼能修，答的是瞋人為什麼不能修。
論主不說為什麼要這樣答。可以看見的只是：這一段的稱謂本來就不安分——前面說「貪癡行人」「嗔恚行人」，後面說「貪癡人」「瞋人」，連「嗔」和「瞋」兩個字都在同一段裡並用。
更奇的還在後面：剛說完瞋人不當修行頭陀，下一句就說瞋人應當住無事處和樹下——而那兩處正是十三頭陀裡的兩條。
論主不解釋，也不調和，就這樣擺著。
本編照錄，不代他判。
This passage opens with one long string of questions: What is called the share in the ascetic practices? How many qualities do the ascetic practices have? Among the three types of practitioner, who cultivates the ascetic practices? How many ascetic practices are seasonal? Is there something that is an ascetic practice and is spoken of as an ascetic practice?
Five.
The answer then proceeds—the share in the ascetic practices is the thirteen ascetic practices spoken by the Buddha and established as precepts by the Buddha; the qualities of the ascetic practices are two, non-greed and non-delusion; among the three types of practitioner, greedy and deluded persons can cultivate them, while an angry person cannot; and the seasonal practices are three—beneath a tree, in the open, and in a charnel ground—during the rains retreat the Buddha permits a covered place.
Four.
Not one word answers the fifth question.
Its answer is in the next passage. The next passage opens by asking the same question again, and only then answers it.
The fifth question in this passage is therefore the subject of the next passage.
When reading a long question in this treatise, remember this: first count how many things are asked, then count how many are answered. When the two numbers match, the passage is complete; when they do not, the missing item is usually elsewhere rather than being a lacuna.
After counting, one can ask one further question: Is the item answered actually the item that was asked?
Here, in one place, it is not.
The author first asks, “Why can practitioners of greedy and deluded temperaments cultivate the ascetic practices?” He answers with two examples: when a greedy person reaches what is deeply loved, heedfulness arises, and heedfulness can subdue greed; a deluded person, in dependence on undertaking the ascetic practices, likewise gives rise to heedfulness, and heedfulness can subdue delusion.
The answer is clear.
He then asks again: “Why do greedy and deluded persons cultivate the ascetic practices?”
This time, however, the answer is that when an angry person undergoes suffering, that person’s evil becomes still worse, just as hot broth makes a phlegm illness worse; therefore, an angry person should not cultivate them.
The question asks why greedy and deluded persons can cultivate them; the answer says why an angry person cannot.
The author does not say why he answers in this way. What can be seen is only that the designations in this passage are already unsettled—first “practitioners of greedy and deluded temperaments” and “a practitioner of angry temperament,” then “greedy and deluded persons” and “an angry person”; even the two characters 嗔 and 瞋 are both used in the same passage.
Stranger still, immediately after saying that an angry person should not cultivate the ascetic practices, the next sentence says that an angry person should dwell in a secluded place and beneath a tree—and those are two of the thirteen ascetic practices.
The author does not explain or harmonize the two; he simply leaves them side by side.
This edition records them as they stand and does not adjudicate on his behalf.
Shi Huijing · Waken · The Path of Freedom · Five Questions on the Share in the Ascetic Practices · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈頭陀品〉「頭陀分五問」· 大正藏 T32n1648〔起 T32 0406b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0406b〕
問：誰名頭陀分？頭陀有幾種法？云何三行人修頭陀行？幾頭陀有時節？有是頭陀說頭陀？答：有十三頭陀，是佛所說，佛所制戒，此謂頭陀分。此不應說善、不善、無記。何以故？不善人與惡欲同故，不除惡欲，共起非法貪樂利養，是故不善。頭陀幾種法者，謂有二頭陀法：不貪、不癡。如佛所說：若糞掃衣比丘，依少欲知足，樂靜無疑，依於解脫，是謂受糞掃衣。諸餘頭陀，亦復如是不貪不癡。以此不貪於此十三處能除貪欲，以此不癡於十三處能除無明。復次以此不貪，佛之所許，能生厭患相似無疑，除欲染欺誑；以此不癡，相似除身羸欺誑。此二頭陀法，是不貪不癡。云何三行人修頭陀行？謂貪癡行人是修頭陀行，嗔恚行人不能修行。何以故貪癡行人而能修行頭陀？如貪人至愛成不放逸，若不放逸則能伏貪。如癡無疑，依頭陀受成不放逸，若不放逸則能伏癡。何故貪癡人修行頭陀？瞋人受苦更成其惡，如痰病者若服熱湯轉增其疾，是故瞋人不當修行。復說瞋人應住無事處及在樹下。何故住無事處？以無世間苦故。幾頭陀有時節？三頭陀八月時。謂樹下住、露地住、塚間住，是安居時，佛聽覆處。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
五問並舉
問：什麼叫作頭陀分？頭陀有幾種法？三行人之中，什麼樣的人修頭陀行？有幾個頭陀是有時節的？有沒有「是頭陀而說頭陀」這回事？
一、什麼叫頭陀分——並辨三性
答：有十三頭陀，是佛所說的，是佛所制的戒——這叫作頭陀分。
這個不應當說成善、不善、無記。
為什麼？因為不善的人跟惡欲同在，不除惡欲，一起生起非法而貪樂利養——所以說是不善。
二、頭陀有幾種法——二法：不貪、不癡
「頭陀有幾種法」這一問：就是有二種頭陀法——不貪、不癡。
如佛所說：如果糞掃衣比丘，依於少欲知足、樂靜無疑、依於解脫，這叫作受糞掃衣。
其餘的頭陀也是這樣，都是不貪不癡。
以這個不貪，在這十三處能除掉貪欲；以這個不癡，在十三處能除掉無明。
再者，以這個不貪——是佛所許可的——能生起厭患、相似無疑，除掉欲染的欺誑；以這個不癡，相似地除掉身羸的欺誑。
這二種頭陀法，就是不貪、不癡。
三、三行人之中誰修頭陀行
什麼是三行人修頭陀行？
就是貪行人與癡行人是修頭陀行的，嗔恚行人不能修行。
為什麼貪癡行人而能修行頭陀？就像貪的人到了極愛之處反而成就不放逸，如果不放逸就能伏住貪。像癡而無疑，依著頭陀受而成就不放逸，如果不放逸就能伏住癡。
為什麼是貪癡人修行頭陀？瞋人受苦反而更成就他的惡——就像患痰病的人，如果服了熱湯，反而增加他的病。所以瞋人不應當修行。
又說：瞋人應當住無事處以及在樹下。為什麼住無事處？因為那裡沒有世間之苦的緣故。
四、幾個頭陀有時節
有幾個頭陀是有時節的？三個頭陀是八月時的——就是樹下住、露地住、塚間住。到了安居的時候，佛聽許住覆處。
幾處該記的
段首一口氣問了五件事，而本段的答只走了四件。第五問「有是頭陀說頭陀」在本段沒有答，要到下一段才答——下一段起手就是「問：云何是頭陀說頭陀」。這裡照錄，不代為補。
第二問在答文中被重述作「頭陀幾種法者」，與問句的「頭陀有幾種法」少一個「有」字。這裡照錄。
三行人的稱謂在本段之內不一律：先作「貪癡行人」與「嗔恚行人」，後作「貪癡人」與「瞋人」；而「嗔」與「瞋」二字並用。這裡照錄，不代為齊。
「何以故貪癡行人而能修行頭陀」與「何故貪癡人修行頭陀」是同一件事問了兩次，而第二次的答說的是瞋人為什麼不能修，不是貪癡人為什麼能修。這裡照錄。
「如癡無疑」的「疑」字，校本作「癡」。這裡照錄底本，不代取校本。
The Five Questions Posed Together
Question: What is called the share in the ascetic practices? How many qualities do the ascetic practices have? Among the three types of practitioner, who cultivates the ascetic practices? How many ascetic practices are seasonal? Is there something that is an ascetic practice and is spoken of as an ascetic practice?
1. What Is Called the Share in the Ascetic Practices—and an Analysis of the Three Ethical Categories
Answer: There are thirteen ascetic practices. They were spoken by the Buddha and are precepts established by the Buddha—this is called the share in the ascetic practices.
It should not be spoken of as wholesome, unwholesome, or indeterminate.
Why? Because an unwholesome person remains together with evil desire, does not remove evil desire, and together with it gives rise to what is contrary to the Dhamma, greedily delighting in gains and support—therefore it is unwholesome.
2. How Many Qualities Do the Ascetic Practices Have—Two Qualities: Non-Greed and Non-Delusion
As to how many qualities the ascetic practices have: there are two qualities of the ascetic practices—non-greed and non-delusion.
As the Buddha said: if a rag-robe bhikkhu depends on few desires and contentment, delights in quiet, is free of doubt, and depends on freedom, this is called undertaking the rag robe.
The remaining ascetic practices are likewise: all are non-greed and non-delusion.
By this non-greed, craving can be removed in these thirteen instances; by this non-delusion, ignorance can be removed in the thirteen instances.
Further, this non-greed—which the Buddha permits—can give rise to disenchantment and a semblance of being free of doubt, and removes the deceit of sensual defilement; through this non-delusion, similarly, the deceit of bodily weakness is removed.
These two qualities of the ascetic practices are non-greed and non-delusion.
3. Who Among the Three Types of Practitioner Cultivates the Ascetic Practices
What does it mean for the three types of practitioner to cultivate the ascetic practices?
Practitioners of greedy and deluded temperaments cultivate the ascetic practices; a practitioner of angry temperament cannot cultivate them.
Why can practitioners of greedy and deluded temperaments cultivate the ascetic practices? Just as a greedy person, on reaching what is deeply loved, instead gives rise to heedfulness—if there is heedfulness, that person can subdue greed. Likewise, a deluded person free of doubt gives rise to heedfulness in dependence on undertaking the ascetic practices—if there is heedfulness, that person can subdue delusion.
Why do greedy and deluded persons cultivate the ascetic practices? When an angry person undergoes suffering, that person’s evil becomes still worse—just as a person with a phlegm illness who drinks hot broth thereby aggravates the illness. Therefore, an angry person should not cultivate them.
It is further said that an angry person should dwell in a secluded place and beneath a tree. Why dwell in a secluded place? Because there is no worldly suffering there.
4. How Many Ascetic Practices Are Seasonal
How many ascetic practices are seasonal? Three ascetic practices have an eight-month period—dwelling beneath a tree, dwelling in the open, and dwelling in a charnel ground. During the rains retreat, the Buddha permits a covered place.
Several Points That Should Be Retained
The opening poses five questions in a single breath, but the answer in this passage proceeds through only four. The fifth question, “Is there something that is an ascetic practice and is spoken of as an ascetic practice?” is not answered here; it is answered only in the next passage, which opens, “Question: How is what is an ascetic practice spoken of as an ascetic practice?” This is recorded without supplying an answer here.
When the second question is restated in the answer, the wording changes from 頭陀有幾種法 to 頭陀幾種法者, omitting the character 有, “have.” This is recorded as it stands.
The designations for the three types of practitioner are not uniform within this passage: it first has “practitioners of greedy and deluded temperaments” and “a practitioner of angry temperament,” then “greedy and deluded persons” and “an angry person”; the two written forms 嗔 and 瞋 are also both used in the same passage. This is recorded without making them uniform.
The questions “Why can practitioners of greedy and deluded temperaments cultivate the ascetic practices?” and “Why do greedy and deluded persons cultivate the ascetic practices?” ask the same thing twice, but the answer to the second explains why an angry person cannot cultivate them, not why greedy and deluded persons can. This is recorded as it stands.
In the phrase 如癡無疑, “a deluded person free of doubt,” the base text has the character 疑, “doubt,” while the collated editions read 癡, “delusion.” This edition records the base text and does not adopt the collated reading.
Shi Huijing · Waken · The Path of Freedom · Five Questions on the Share in the Ascetic Practices · Vernacular · Summer 2026
本段開口就是一長串問：
「問：誰名頭陀分？頭陀有幾種法？云何三行人修頭陀行？幾頭陀有時節？有是頭陀說頭陀」〔T32 406b16–18〕。
五問。
而本段的答，逐一走下來——頭陀分是什麼〔406b18–21〕、頭陀有幾種法〔406b21–28〕、三行人誰能修〔406b28–406c08〕、幾個頭陀有時節〔406c08–09〕——走完四件，段就結束了。
第五問「有是頭陀說頭陀」，本段一個字也沒有答。
它要到下一段才答。下一段起手就是：「問：云何是頭陀說頭陀？」〔T32 406c09–10〕——同一問重新問一次，然後才答。
於是本段與下一段之間，有一條看不見的線：本段的第五問，是下一段的題目。
讀本論的長列之問，數一數問了幾件、答了幾件——這是本段第一件要留意的事。
頭陀分：先給出處，再辨三性
第一問的答很短：「答：有十三頭陀，是佛所說，佛所制戒，此謂頭陀分」〔T32 406b18–19〕。
「頭陀分」二字全論二見（406b16·406b19），一在問、一在答，此外全論不再出現。
而答完之後，論主自己加了一段前面沒有問到的話：「此不應說善、不善、無記」〔T32 406b19〕。
這是三性之判——一切法或善、或不善、或無記。論主說：頭陀分不該這樣派。
為什麼？「何以故？不善人與惡欲同故，不除惡欲，共起非法貪樂利養，是故不善」〔T32 406b19–21〕。
這一句只解釋了三性之中的一性。問的是為什麼不該派入三性，答的是為什麼有時會是不善——答了一面，另二面（善·無記）不答。
本編不代補。只指出：論主先立一個否定（不應說三性），再舉一個可以是不善的情形；而所舉之情形，恰是他要否定的三性之一。
「惡欲」二字全論四見（403a19·403a21·406b20 二見），其二在品二辨戒處〔403a19·403a21〕，其二即在本句。
二法：不貪、不癡——而不說不瞋
第二問的答是本段最整齊的一節：「頭陀幾種法者，謂有二頭陀法：不貪、不癡」〔T32 406b21–22〕。
答文重述問句時少了一個字——問作「頭陀有幾種法」〔406b16〕，答作「頭陀幾種法者」〔406b21〕。照錄不代齊。
證據是一句引佛語：「如佛所說：若糞掃衣比丘，依少欲知足，樂靜無疑，依於解脫，是謂受糞掃衣」〔T32 406b22–23〕。
這是〈頭陀品〉唯一一處「如佛所說」。而它所引的一句裡，「少欲」「知足」「無疑」三個詞連在一起——與本品開卷的總說「為於少欲、為於知足、為於無疑」〔T32 404b23–24〕、與本品末段的「少欲為相，知足為味，無疑為起」〔T32 406c17〕，三處同名同序。
論主不作聯繫。本編只把三處並列。
引完之後是推廣：「諸餘頭陀，亦復如是不貪不癡」〔T32 406b24〕；再是配對：「以此不貪於此十三處能除貪欲，以此不癡於十三處能除無明」〔T32 406b24–26〕；再是深一層：「復次以此不貪，佛之所許，能生厭患相似無疑，除欲染欺誑」〔T32 406b26–27〕，「以此不癡，相似除身羸欺誑。此二頭陀法，是不貪不癡」〔T32 406b27–28〕。
「不貪不癡」四字全論二見（406b24·406b28），皆在本段——一在推廣之首，一在收束之末，把這一節前後箍住。
而這一節有一個空缺值得指出來：三毒之中，論主只說不貪與不癡，不說不瞋。下一節就要說瞋恚行人不能修頭陀——二法之中沒有不瞋，與三行人之中排除瞋人，恰是同一件事的兩面。論主不把這兩處接起來，本編也不代接，只並列其錨：二法在〔406b21–22〕，排除瞋人在〔406b28–406c01〕。
三行人：能修的兩種，不能修的一種
「云何三行人修頭陀行？謂貪癡行人是修頭陀行，嗔恚行人不能修行」〔T32 406b28–406c01〕。
「三行人」全論二見（406b16·406b28），皆在本段——一在問、一在答。論主不在此處列三行之名（貪行·瞋行·癡行），逕以「貪癡行人」與「嗔恚行人」代之。所謂三行，其分別要到品六〈分別行品〉才有整品的辨析〔品題行 T32 409b24〕。本編不代繫。
能修之故：「何以故貪癡行人而能修行頭陀？如貪人至愛成不放逸」〔T32 406c01–02〕；「如癡無疑，依頭陀受成不放逸，若不放逸則能伏癡」〔T32 406c03–04〕。
兩個理由是同一個結構：貪的人在極愛之處反而不放逸，不放逸就伏得住貪；癡的人依著頭陀受也成不放逸，不放逸就伏得住癡。中間那一節都是「不放逸」。
於是這一節說的其實是：頭陀不是直接對治貪癡，是先成就不放逸，再由不放逸去伏。論主不把這一層說白，本編也不代說——只把「不放逸」三字在本節的四見指出來（406c02 二見·406c03·406c04）。
停一停：同一件事問了兩次，第二次的答卻換了人
這裡有一處值得停下來。
論主先問：「何以故貪癡行人而能修行頭陀？」〔T32 406c01–02〕——答了貪與癡二例。
接著又問：「何故貪癡人修行頭陀？」〔T32 406c04〕——同一件事，第二次問。
而這一次的答，說的不是貪癡人：「瞋人受苦更成其惡，如痰病者若服熱湯轉增其疾，是故瞋人不當修行」〔T32 406c04–06〕。
問貪癡人為什麼能修，答的是瞋人為什麼不能修。
本段答不了為什麼。可核的只有三件事。
其一，二問之稱謂不同——前問作「貪癡行人」〔406c01〕，後問作「貪癡人」〔406c04〕；「貪癡行人」全論二見（406b29·406c01），「貪癡人」全論一見〔406c04〕。
其二，本段之中瞋之一字也有二形——前作「嗔恚行人」，後作「瞋人」；「嗔恚行人」全論三見（406b29–c01·410a10·410b14），「瞋人」全論五見（406c04·406c06 二見·409c19·409c21）。同一段之內，嗔與瞋二字並用。
其三，這一節之後還有一句更奇的：「復說瞋人應住無事處及在樹下」〔T32 406c06–07〕——剛說瞋人不當修行頭陀，接著就說瞋人應當住無事處與樹下，而那兩處正是十三頭陀之二。其故只給了一句：「何故住無事處？以無世間苦故」〔T32 406c07–08〕。
三件都只是字面。論主不言其故，本編不代判、不代齊、不代和會。
時節：三個頭陀只行八個月
末一問答得極短：「幾頭陀有時節？三頭陀八月時」〔T32 406c08〕，「謂樹下住、露地住、塚間住，是安居時，佛聽覆處」〔T32 406c08–09〕。
「安居」與「佛聽」各全論一見〔406c09〕。
這三目正是前面第三段的坐臥五法之中的三個，也正是第四段收攝時被歸入無事處的那三個〔T32 406b09–10〕。同樣的三目，在本品之內被點了三次：一次是逐目說受失，一次是被攝入無事處，一次是有時節。
而所謂時節，是一年之中的八個月——安居的四個月，佛聽許住覆處。十三目之中，唯這三目的受持有一段時間可以合法地中斷。
讀法：長列之問，先數問幾件、答幾件
本段交出的讀法就在開頭那五個問上。
本論的問答體常有一口氣問好幾件的長問。讀者容易一路讀下去，讀完就算。其實應該先數。
問句數幾件，答文數幾件——兩個數字對得上，這一段就是完整的；對不上，缺的那一件多半在別處。
用在本段：問五件，答四件；缺的第五件在下一段的段首〔406c09–10〕。
這個方法還有一個副產品：答文重述問句時的字面，往往與問句不完全一樣。本段的第二問就是——問作「頭陀有幾種法」，答作「頭陀幾種法者」。數的時候順手就會看見。
而數對之後還可以再問一句：答的那一件，是不是真答了所問的？本段的第三問答了兩次，第二次答的是別人的事。這也是數出來的。
帶走三件：一個所見——段首一問並舉五事，而本段之答只走四事〔406b16–18〕：頭陀分·二法·三行人·時節四事逐一答訖，第五問「有是頭陀說頭陀」本段一字不答，其答在下一段之首「問：云何是頭陀說頭陀」〔406c09–10〕——本段之第五問即下一段之題。一個讀法——長列之問，先數問幾件、答幾件：兩數相對則段完整，不對則缺者在別處；順手可見答文重述問句時之字面不齊（問作「頭陀有幾種法」〔406b16〕、答作「頭陀幾種法者」〔406b21〕），並可再問一句「答的是不是所問的」。一處停問——同一件事問了兩次而第二次的答換了人：前問「何以故貪癡行人而能修行頭陀」〔406c01–02〕答貪癡二例，後問「何故貪癡人修行頭陀」〔406c04〕所答者為瞋人何以不當修行〔406c04–06〕。可核者三——二問之稱謂不同（貪癡行人／貪癡人）；本段瞋字二形（嗔恚行人〔406b29〕／瞋人〔406c04·c06〕）；其後復有「復說瞋人應住無事處及在樹下」〔406c06–07〕，而彼二處正是十三頭陀之二。論主不言其故，本編不代判。
還有三件小事該記著：〈頭陀品〉唯一之「如佛所說」在本段〔406b22–23〕，其所引一句之「少欲」「知足」「無疑」三詞，與品首總說〔404b23–24〕、品末相味起〔406c17〕三處同名同序；二法只說不貪不癡而不說不瞋〔406b21–22〕，與三行人排除瞋人〔406b28–406c01〕恰成一事之兩面，照錄不代接；「安居」與「佛聽」各全論一見〔406c09〕——三頭陀之受持，一年之中有四個月可以合法中斷。
This passage opens with one long string of questions:
“Question: What is called the share in the ascetic practices? How many qualities do the ascetic practices have? How do the three types of practitioner cultivate the ascetic practices? How many ascetic practices are seasonal? Is there something that is an ascetic practice and is spoken of as an ascetic practice?” 〔T32 406b16–18〕.
Five questions.
But as the answer proceeds item by item—what the share in the ascetic practices is〔406b18–21〕, how many qualities the ascetic practices have〔406b21–28〕, who among the three types can cultivate them〔406b28–406c08〕, and how many ascetic practices are seasonal〔406c08–09〕—it completes four items, and the passage ends.
The fifth question, “Is there something that is an ascetic practice and is spoken of as an ascetic practice?” is not answered by a single word in this passage.
It is answered only in the next passage. The next passage opens: “Question: How is what is an ascetic practice spoken of as an ascetic practice?” 〔T32 406c09–10〕—the same question is asked again, and only then answered.
Thus an unseen line runs between this passage and the next: the fifth question of this passage is the subject of the next passage.
When reading a long list of questions in this treatise, count how many things are asked and how many are answered—this is the first matter to notice here.
The Share in the Ascetic Practices: First Its Source, Then the Three Ethical Categories
The answer to the first question is brief: “Answer: There are thirteen ascetic practices. They were spoken by the Buddha and are precepts established by the Buddha. This is called the share in the ascetic practices” 〔T32 406b18–19〕.
The term “share in the ascetic practices” occurs twice in the entire treatise (406b16·406b19), once in the question and once in the answer; it does not occur anywhere else.
After answering, the author adds something that was not asked above: “It should not be spoken of as wholesome, unwholesome, or indeterminate” 〔T32 406b19〕.
This is a classification in terms of three ethical categories—all dharmas are wholesome, unwholesome, or indeterminate. The author says that the share in the ascetic practices should not be assigned in this way.
Why? “Why? Because an unwholesome person remains together with evil desire, does not remove evil desire, and together with it gives rise to what is contrary to the Dhamma, greedily delighting in gains and support; therefore it is unwholesome” 〔T32 406b19–21〕.
This one sentence explains only one of the three categories. The question is why the share should not be assigned to the three categories; the answer is why it can sometimes be unwholesome—one side is answered, while the other two, wholesome and indeterminate, are not.
This edition does not supply what is absent. It points out only this: the author first establishes a negation—that the three categories should not be stated—and then presents a case in which the matter can be unwholesome; the case presented is precisely one of the three categories he has said should not be stated.
The term “evil desire” occurs four times in the entire treatise (403a19·403a21·twice at 406b20); two of these are in the chapter-two analysis of virtue〔403a19·403a21〕, and the other two are in the present sentence.
Two Qualities: Non-Greed and Non-Delusion—but No Non-Anger
The answer to the second question is the most regular section of the passage: “As to how many qualities the ascetic practices have: there are two qualities of the ascetic practices, non-greed and non-delusion” 〔T32 406b21–22〕.
When the answer restates the question, it omits one character—the question has 頭陀有幾種法, “How many qualities do the ascetic practices have?”〔406b16〕, while the answer has 頭陀幾種法者, “As to how many qualities the ascetic practices have”〔406b21〕. This is recorded without making the two forms uniform.
The evidence is a sentence quoting the Buddha: “As the Buddha said: if a rag-robe bhikkhu depends on few desires and contentment, delights in quiet, is free of doubt, and depends on freedom, this is called undertaking the rag robe” 〔T32 406b22–23〕.
This is the only occurrence of “As the Buddha said” in the Chapter on the Ascetic Practices. Within the quoted sentence, the three terms “few desires,” “contentment,” and “free of doubt” occur together—the same three appear at the opening of the chapter in the general statement “for few desires, for contentment, for being free of doubt” 〔T32 404b23–24〕 and in the final passage of the chapter as “few desires are the characteristic, contentment is the function, free of doubt is the arising” 〔T32 406c17〕. At all three places, the same three terms appear in the same order.
The author does not connect them. This edition only places the three locations side by side.
After the quotation comes an extension: “The remaining ascetic practices are likewise non-greed and non-delusion” 〔T32 406b24〕; then a pairing: “By this non-greed, craving can be removed in these thirteen instances; by this non-delusion, ignorance can be removed in the thirteen instances” 〔T32 406b24–26〕; then a deeper statement: “Further, this non-greed, which the Buddha permits, can give rise to disenchantment and a semblance of being free of doubt, and removes the deceit of sensual defilement” 〔T32 406b26–27〕, and “Through this non-delusion, similarly, the deceit of bodily weakness is removed. These two qualities of the ascetic practices are non-greed and non-delusion” 〔T32 406b27–28〕.
The four Chinese characters 不貪不癡, “non-greed and non-delusion,” occur twice in the entire treatise (406b24·406b28), both in this passage—once at the beginning of the extension and once at the close, binding the section at both ends.
Yet this section has an absence worth noting: among the three poisons, the author speaks only of non-greed and non-delusion, not non-anger. The next section will say that a practitioner of angry temperament cannot cultivate the ascetic practices—the absence of non-anger from the two qualities and the exclusion of an angry person from the three types are two sides of the same matter. The author does not connect the two places, and this edition does not connect them on his behalf; it only sets their anchors side by side: the two qualities at〔406b21–22〕 and the exclusion of the angry practitioner at〔406b28–406c01〕.
The Three Types of Practitioner: Two Who Can Cultivate, One Who Cannot
“How do the three types of practitioner cultivate the ascetic practices? Practitioners of greedy and deluded temperaments cultivate the ascetic practices; a practitioner of angry temperament cannot cultivate them” 〔T32 406b28–406c01〕.
The phrase “three types of practitioner” occurs twice in the entire treatise (406b16·406b28), both in this passage—once in the question and once in the answer. The author does not list the three names here—greedy temperament, angry temperament, and deluded temperament—but proceeds directly with “practitioners of greedy and deluded temperaments” and “a practitioner of angry temperament.” The analysis of the three types does not receive an entire chapter until chapter six, the Chapter on the Analysis of Practice〔chapter-heading line T32 409b24〕. This edition does not establish the connection on the text’s behalf.
The reason they can cultivate is given as follows: “Why can practitioners of greedy and deluded temperaments cultivate the ascetic practices? When a greedy person reaches what is deeply loved, heedfulness arises” 〔T32 406c01–02〕; “For a deluded person free of doubt, in dependence on undertaking the ascetic practices heedfulness arises; if there is heedfulness, delusion can be subdued” 〔T32 406c03–04〕.
The two reasons have the same structure: when a greedy person reaches what is deeply loved, heedfulness arises, and heedfulness can subdue greed; a deluded person, in dependence on undertaking the ascetic practices, likewise gives rise to heedfulness, and heedfulness can subdue delusion. The middle link in both is “heedfulness.”
What this section says, then, is that the ascetic practices do not directly counteract greed and delusion; they first bring about heedfulness, and heedfulness then subdues them. The author does not state this level explicitly, and this edition does not state it on his behalf—it points only to the four occurrences of “heedfulness” in this section (twice at 406c02·406c03·406c04).
Pause Here: The Same Thing Is Asked Twice, but the Second Answer Changes the Person
There is a place here where one should pause.
The author first asks: “Why can practitioners of greedy and deluded temperaments cultivate the ascetic practices?” 〔T32 406c01–02〕—and answers with two examples, greed and delusion.
He then asks: “Why do greedy and deluded persons cultivate the ascetic practices?” 〔T32 406c04〕—the same thing, asked a second time.
But this time the answer does not speak of greedy or deluded persons: “When an angry person undergoes suffering, that person’s evil becomes still worse. Just as when a person with a phlegm illness drinks hot broth, the illness grows worse, so an angry person should not cultivate them” 〔T32 406c04–06〕.
The question asks why greedy and deluded persons can cultivate them; the answer says why an angry person cannot.
This passage cannot answer why. Only three things can be verified.
First, the designations in the two questions differ—the first has “practitioners of greedy and deluded temperaments”〔406c01〕, while the second has “greedy and deluded persons”〔406c04〕; 貪癡行人 occurs twice in the entire treatise (406b29·406c01), while 貪癡人 occurs once in the entire treatise〔406c04〕.
Second, even the character for anger appears in two written forms within this passage—the earlier designation is 嗔恚行人, “a practitioner of angry temperament,” and the later one is 瞋人, “an angry person”; 嗔恚行人 occurs three times in the entire treatise (406b29–c01·410a10·410b14), while 瞋人 occurs five times in the entire treatise (406c04·twice at 406c06·409c19·409c21). The two characters 嗔 and 瞋 are both used in the same passage.
Third, after this section comes a still stranger sentence: “It is further said that an angry person should dwell in a secluded place and beneath a tree” 〔T32 406c06–07〕—immediately after saying that an angry person should not cultivate the ascetic practices, it says that an angry person should dwell in a secluded place and beneath a tree, even though those two are two of the thirteen ascetic practices. Only one reason is given: “Why dwell in a secluded place? Because there is no worldly suffering there” 〔T32 406c07–08〕.
All three matters are only what appears in the wording. The author does not state the reason, and this edition does not adjudicate, regularize, or harmonize on his behalf.
Season: Three Ascetic Practices Are Observed for Only Eight Months
The final question is answered very briefly: “How many ascetic practices are seasonal? Three ascetic practices have an eight-month period” 〔T32 406c08〕; “Their names are dwelling beneath a tree, dwelling in the open, and dwelling in a charnel ground. During the rains retreat, the Buddha permits a covered place” 〔T32 406c08–09〕.
The terms “rains retreat” and “the Buddha permits” each occur once in the entire treatise〔406c09〕.
These three items are precisely three of the five practices associated with sitting and lying down in the third passage, and precisely the three subsumed under the secluded place in the fourth passage〔T32 406b09–10〕. The same three items are named three times within this chapter: once when undertaking and loss are treated item by item, once when they are subsumed, and once when their season is stated.
The season is eight months of the year—during the four months of the rains retreat, the Buddha permits a covered place. Among the thirteen items, the undertaking of only these three may lawfully be interrupted for a period of time.
A Way of Reading: For a Long List of Questions, First Count What Is Asked and What Is Answered
The reading practice this passage gives lies in the five questions at its beginning.
The question-and-answer form of this treatise often poses several things in one long question. A reader can easily keep going and regard the passage as finished upon reaching its end. In fact, the first step should be to count.
Count the things in the question and the things in the answer—when the two numbers match, the passage is complete; when they do not, the missing item is usually elsewhere.
Applied here: five things are asked, four are answered; the missing fifth is at the opening of the next passage〔406c09–10〕.
This method has another by-product: when the answer restates a question, its wording is often not entirely the same as the question’s. The second question in this passage is an example—the question has 頭陀有幾種法, “How many qualities do the ascetic practices have?” while the answer has 頭陀幾種法者, “As to how many qualities the ascetic practices have.” Counting makes the difference visible along the way.
Once the numbers have been matched, one can ask another question: Does the answer actually answer what was asked? The third question in this passage is answered twice; the second time, the answer concerns someone else. This too becomes visible through counting.
Take away three things. One observation—the opening poses five matters in a single question, but the answer in this passage proceeds through only four〔406b16–18〕: the share in the ascetic practices, the two qualities, the three types of practitioner, and the season are answered one by one, while the fifth question, “Is there something that is an ascetic practice and is spoken of as an ascetic practice?” is not answered by a single word here; its answer is at the opening of the next passage, “Question: How is what is an ascetic practice spoken of as an ascetic practice?”〔406c09–10〕—the fifth question of this passage is the subject of the next. One reading practice—for a long list of questions, first count what is asked and what is answered: when the numbers match, the passage is complete; when they do not, the missing item is elsewhere. Along the way, one can see that the wording of the answer’s restatement does not match the question exactly—the question has 頭陀有幾種法, “How many qualities do the ascetic practices have?”〔406b16〕 while the answer has 頭陀幾種法者, “As to how many qualities the ascetic practices have”〔406b21〕—and can then ask whether the answer actually answers what was asked. One place to pause—the same thing is asked twice, but the second answer changes the person: the first question, “Why can practitioners of greedy and deluded temperaments cultivate the ascetic practices?”〔406c01–02〕 is answered with two examples, greed and delusion; the later question, “Why do greedy and deluded persons cultivate the ascetic practices?”〔406c04〕 is answered by explaining why an angry person should not cultivate them〔406c04–06〕. Three facts can be verified: the two questions use different designations, 貪癡行人 and 貪癡人; anger is written in two forms in this passage, 嗔恚行人〔406b29〕 and 瞋人〔406c04·c06〕; and afterward comes the further statement that “an angry person should dwell in a secluded place and beneath a tree”〔406c06–07〕, even though those are two of the thirteen ascetic practices. The author does not state why, and this edition does not adjudicate on his behalf.
Three smaller matters should also be retained: the only occurrence of “As the Buddha said” in the Chapter on the Ascetic Practices is in this passage〔406b22–23〕, and the three terms “few desires,” “contentment,” and “free of doubt” in its quoted sentence have the same names in the same order as the general statement at the chapter opening〔404b23–24〕 and the account of characteristic, function, and arising at the chapter’s end〔406c17〕; the two qualities state non-greed and non-delusion but do not state non-anger〔406b21–22〕, standing as the other side of the exclusion of the angry practitioner from the three types〔406b28–406c01〕, and the two places are recorded without being connected on the author’s behalf; and “rains retreat” and “the Buddha permits” each occur once in the entire treatise〔406c09〕—the undertaking of three ascetic practices may lawfully be interrupted for four months of the year.
Shi Huijing · Waken · The Path of Freedom · Five Questions on the Share in the Ascetic Practices · Exposition · Summer 2026
考據Apparatus
全段定位 本段為《解脫道論》卷第二〈頭陀品〉之第五單元，底本一段（源文三百八十四字）。段首一問並舉五事〔406b16–18〕，而本段之答只走四事——頭陀分（並辨三性）·二頭陀法（不貪不癡）·三行人誰修·幾頭陀有時節；第五問「有是頭陀說頭陀」本段一字不答，其答在次段之首〔406c09–10〕。本段又為本品唯一之「如佛所說」處〔406b22–23〕。底本一段〔T32 406b16–406c09〕。
一、科判定位
一段而成五節（問一節·答四節）：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·五問並舉 | 「問：誰名頭陀分？頭陀有幾種法？云何三行人修頭陀行？幾頭陀有時節？有是頭陀說頭陀」〔T32 406b16–18〕 |
| 第二節·頭陀分並辨三性 | 「答：有十三頭陀，是佛所說，佛所制戒，此謂頭陀分」〔T32 406b18–19〕…「何以故？不善人與惡欲同故，不除惡欲，共起非法貪樂利養，是故不善」〔T32 406b19–21〕 |
| 第三節·二頭陀法 | 「頭陀幾種法者，謂有二頭陀法：不貪、不癡」〔T32 406b21–22〕…「以此不癡，相似除身羸欺誑。此二頭陀法，是不貪不癡」〔T32 406b27–28〕 |
| 第四節·三行人誰修 | 「云何三行人修頭陀行？謂貪癡行人是修頭陀行，嗔恚行人不能修行」〔T32 406b28–406c01〕…「復說瞋人應住無事處及在樹下。何故住無事處？以無世間苦故」〔T32 406c06–08〕 |
| 第五節·時節 | 「幾頭陀有時節？三頭陀八月時」〔T32 406c08〕…「謂樹下住、露地住、塚間住，是安居時，佛聽覆處」〔T32 406c08–09〕 |
問與答之不相當：段首一問而並舉五事〔406b16–18〕，其下之答逐一走四事而止。第五事之答不在本段——次段起首另作「問：云何是頭陀說頭陀」〔T32 406c09–10〕而後答之。本段之第五問即次段之題。其前為前段之末「趣養身命，無見所欲」〔T32 406b15–16〕；其後即次段〔T32 406c09〕。
全段定位錨
〔T32, 406b16–406c09〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 頭陀分 | 「問：誰名頭陀分」〔T32 406b16〕；「有十三頭陀，是佛所說，佛所制戒，此謂頭陀分」〔T32 406b18–19〕 | 「頭陀分」全論二見（406b16·406b19），一在問、一在答，此外全論不復見。論主以出處立其名（佛所說·佛所制戒），不以行相立其名 |
| 三性（善·不善·無記） | 「此不應說善、不善、無記」〔T32 406b19〕；「何以故？不善人與惡欲同故」〔T32 406b19–20〕 | 論主先立否定（不應說三性），復舉一可為不善之情形。所釋者唯三性之一——善與無記二面不答。照錄不代補。「惡欲」全論四見（403a19·403a21·406b20 二見），其二在品二辨戒處〔403a19·403a21〕 |
| 二頭陀法（不貪·不癡） | 「頭陀幾種法者，謂有二頭陀法：不貪、不癡」〔T32 406b21–22〕；「此二頭陀法，是不貪不癡」〔T32 406b28〕 | 「不貪不癡」全論二見（406b24·406b28），皆在本段——一在推廣之首、一在收束之末。答文重述問句時字面不齊：問作「頭陀有幾種法」〔406b16〕、答作「頭陀幾種法者」〔406b21〕。三毒之中論主只出不貪·不癡而不出不瞋，與次節排除瞋人〔406b28–406c01〕並列，論主不作聯繫，本編不代接 |
| 三行人／貪癡行人／貪癡人／嗔恚行人／瞋人 | 「云何三行人修頭陀行？謂貪癡行人是修頭陀行，嗔恚行人不能修行」〔T32 406b28–406c01〕；「何故貪癡人修行頭陀？瞋人受苦更成其惡」〔T32 406c04–05〕 | 「三行人」全論二見（406b16·406b28），皆在本段（一問一答）；論主不於此列三行之名，其辨在品六〈分別行品〉〔品題行 T32 409b24〕，本編不代繫。稱謂於本段之內不一律：「貪癡行人」全論二見（406b29·406c01）／「貪癡人」全論一見〔406c04〕；「嗔恚行人」全論三見（406b29·410a10·410b14）／「瞋人」全論五見（406c04·406c06 二見·409c19·409c21）。同段之內嗔與瞋二字並用。照錄不代齊 |
| 不放逸 | 「如貪人至愛成不放逸，若不放逸則能伏貪」〔T32 406c02–03〕；「如癡無疑，依頭陀受成不放逸，若不放逸則能伏癡」〔T32 406c03–04〕 | 「不放逸」全論十一見（406c02 二見·406c03·406c04·409b16·417c17·c18·c19·429a13·430b10·431c16），其四在本段。貪與癡二例同一結構——皆以不放逸為中節。論主不明言此層，本編不代說 |
| 安居／佛聽 | 「謂樹下住、露地住、塚間住，是安居時，佛聽覆處」〔T32 406c08–09〕 | 「安居」全論一見〔406c09〕；「佛聽」全論一見〔406c09〕。三頭陀有時節之三目（樹下住·露地住·塚間住），正為第三段坐臥五法之三、第四段被攝入無事處之三〔T32 406b09–10〕。同三目於本品之內三見其名：逐目受失·被攝·有時節 |
| 痰病 | 「如痰病者若服熱湯轉增其疾，是故瞋人不當修行」〔T32 406c05–06〕 | 「痰病」全論二見（406c05·412a15），其二在品七行處處〔412a15〕。本段唯此一譬。論文不釋其醫理，照字面保留 |
三、校記與異讀
本段範圍內大正藏校記一處，誌而不改，本文依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 406c03 | 疑（如癡無疑） | 癡 | 【宋】【元】【明】【宮】 |
誌錄不判一事：
- 406c03「如癡無疑」之「疑」，四本作「癡」——二讀之義大異：從底本則作「如癡無疑」（癡而無疑，故依頭陀受成不放逸），從校本則作「如癡無癡」。「無疑」二字在本品十九見而一見不出本品（404b24 至 406c17），底本之讀與本品此一用語相合；而校本之讀與本節「能伏癡」之結相合。二讀各有內證，並錄不判，本文從底本。
校本零命中三項：本段缺字零命中；夾註零命中；範圍內無校本已改正文者。
四、論主引據
引佛語一處：「如佛所說：若糞掃衣比丘，依少欲知足，樂靜無疑，依於解脫，是謂受糞掃衣」〔T32 406b22–23〕。此為〈頭陀品〉唯一之「如佛所說」——「如佛所說」全論十見（400a08·402c27·403a08·406b22·407a28·416a17·a18·a19·420a26·450c04），本段即其一。所引一句之「少欲」「知足」「無疑」三詞，與本品開卷總說「為於少欲、為於知足、為於無疑」〔T32 404b23–24〕、本品末段「少欲為相，知足為味，無疑為起」〔T32 406c17〕三處同名同序。論主不作聯繫，本編僅並列其錨。
別說一處：「復說瞋人應住無事處及在樹下」〔T32 406c06–07〕。「復說」全論三十六見，本段即其一（406c06）。論主既不採、亦不駁，其下僅出一句「何故住無事處？以無世間苦故」〔T32 406c07–08〕。而所舉之二處正為十三頭陀之二，與上文「瞋人不當修行」〔406c06〕並存。照錄不代和會。
其餘引據零命中：全段無「如經中說」「如毘曇說」「如阿毘曇說」等引式，亦無稱引尊者之語。
五、譬喻·修辭
- 本段譬一處：「如痰病者若服熱湯轉增其疾」〔T32 406c05–06〕。「痰病」全論二見（406c05·412a15）。本段之外無第二譬。
- 一問並舉五事而答只四事〔T32 406b16–18〕：問五、答四；第五事之答在次段之首〔406c09–10〕。
- 答文重述問句之字面不齊（406b16·406b21）：問作「頭陀有幾種法」，答作「頭陀幾種法者」。照錄不代齊。
- 同一事二問而第二問之答換其所指（406c01·406c04）：前問「何以故貪癡行人而能修行頭陀」答貪癡二例〔406c01–04〕；後問「何故貪癡人修行頭陀」其答為瞋人何以不當修行〔406c04–06〕。照錄不代補。
- 稱謂二形（406b29·406c01·406c04·406c06）：貪癡行人／貪癡人；嗔恚行人／瞋人。同段之內嗔與瞋二字並用。
- 否定而不盡釋之式〔T32 406b19–21〕：立「此不應說善、不善、無記」，而所釋唯不善一面。
- 二例同構之式〔T32 406c02–04〕：貪與癡二例皆以「成不放逸」為中節，收於「若不放逸則能伏貪」〔406c02–03〕與「若不放逸則能伏癡」〔406c03–04〕。
六、章內互讀
- 前指：本段之「十三頭陀」承第一段之總列〔T32 404b27〕；「糞掃衣」之引佛語句〔406b22–23〕承第一段之首目〔404b28〕；三性之辨所用之「惡欲」，其二見在品二〔T32 403a19·403a21〕。第四段之「以此十三頭陀，更成八法」〔T32 406b07〕與本段之「有十三頭陀」〔406b18〕同舉其數而所作不同——彼收之，此立其名。
- 後指（同品）：本段之第五問即次段之題〔406b17–18 對 406c09–10〕。有時節之三目（樹下住·露地住·塚間住）〔406c08–09〕即第三段之三目與第四段所攝之三目〔T32 406b09–10〕。「無疑」之末見在末段「無疑為起」〔T32 406c17〕。
- 後指（跨品）：「三行」之辨在品六〈分別行品〉〔品題行 T32 409b24〕；「嗔恚行人」之其二見在品七〔T32 410a10·410b14〕，「瞋人」之其二見在品六〔T32 409c19·409c21〕；「痰病」之第二見在品七〔T32 412a15〕。皆記其所在，不代繫其義。
- 卷／品次：本段在卷第二〈頭陀品〉（卷二首題〔404b16〕、品題行〔404b20〕；卷第二收於〔T32 409b17〕）。本品全在卷第二之內（品三訖於〔T32 406c19〕，品四品題行在〔T32 406c20〕）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This is the fifth unit of the Chapter on the Ascetic Practices in fascicle two of the Path of Freedom. The base text is one paragraph (384 Chinese characters). The opening poses five matters in a single question〔406b16–18〕, but the answer in this passage proceeds through only four—the share in the ascetic practices, together with an analysis of the three ethical categories; the two qualities of the ascetic practices, non-greed and non-delusion; who among the three types of practitioner cultivates them; and how many ascetic practices are seasonal. The fifth question, “Is there something that is an ascetic practice and is spoken of as an ascetic practice?” is not answered by a single word here; its answer is at the opening of the next passage〔406c09–10〕. This passage is also the only place in this chapter where “As the Buddha said” occurs〔406b22–23〕. The base text has one paragraph〔T32 406b16–406c09〕.
1. Structural Location
One paragraph forms five sections—one section of questions and four sections of answers:
| Section | Verbatim span of the source, each tied to its anchor |
|---|---|
| 1 · The five questions posed together | “Question: What is called the share in the ascetic practices? How many qualities do the ascetic practices have? How do the three types of practitioner cultivate the ascetic practices? How many ascetic practices are seasonal? Is there something that is an ascetic practice and is spoken of as an ascetic practice?” 〔T32 406b16–18〕 |
| 2 · The share in the ascetic practices and an analysis of the three ethical categories | “Answer: There are thirteen ascetic practices. They were spoken by the Buddha and are precepts established by the Buddha. This is called the share in the ascetic practices” 〔T32 406b18–19〕 … “Why? Because an unwholesome person remains together with evil desire, does not remove evil desire, and together with it gives rise to what is contrary to the Dhamma, greedily delighting in gains and support; therefore it is unwholesome” 〔T32 406b19–21〕 |
| 3 · The two qualities of the ascetic practices | “As to how many qualities the ascetic practices have: there are two qualities of the ascetic practices, non-greed and non-delusion” 〔T32 406b21–22〕 … “Through this non-delusion, similarly, the deceit of bodily weakness is removed. These two qualities of the ascetic practices are non-greed and non-delusion” 〔T32 406b27–28〕 |
| 4 · Who among the three types of practitioner cultivates them | “How do the three types of practitioner cultivate the ascetic practices? Practitioners of greedy and deluded temperaments cultivate the ascetic practices; a practitioner of angry temperament cannot cultivate them” 〔T32 406b28–406c01〕 … “It is further said that an angry person should dwell in a secluded place and beneath a tree. Why dwell in a secluded place? Because there is no worldly suffering there” 〔T32 406c06–08〕 |
| 5 · Season | “How many ascetic practices are seasonal? Three ascetic practices have an eight-month period” 〔T32 406c08〕 … “Their names are dwelling beneath a tree, dwelling in the open, and dwelling in a charnel ground. During the rains retreat, the Buddha permits a covered place” 〔T32 406c08–09〕 |
Mismatch between question and answer: the opening poses five matters in a single question〔406b16–18〕, but the answer below proceeds through only four and then stops. The answer to the fifth matter is not in this passage—the next passage opens with another “Question: How is what is an ascetic practice spoken of as an ascetic practice?” 〔T32 406c09–10〕 and answers it only afterward. The fifth question of this passage is the subject of the next passage. Before this unit stands the end of the preceding passage, “directed to sustaining bodily life, not seeing what is desired” 〔T32 406b15–16〕; after it begins the next passage〔T32 406c09〕.
Locator for the whole passage
〔T32, 406b16–406c09〕
2. Terminology and Renderings, Each Tied Verbatim to Its Anchor
| Term | Use in this passage | Intra-treatise connection |
|---|---|---|
| Share in the ascetic practices 頭陀分 | “Question: What is called the share in the ascetic practices?” 〔T32 406b16〕; “There are thirteen ascetic practices. They were spoken by the Buddha and are precepts established by the Buddha. This is called the share in the ascetic practices” 〔T32 406b18–19〕 | 頭陀分 occurs twice in the entire treatise (406b16·406b19), once in the question and once in the answer, and nowhere else. The author establishes its name by its source—spoken by the Buddha and established as precepts by the Buddha—not by defining its mode of practice |
| Three ethical categories—wholesome, unwholesome, indeterminate | “It should not be spoken of as wholesome, unwholesome, or indeterminate” 〔T32 406b19〕; “Why? Because an unwholesome person remains together with evil desire” 〔T32 406b19–20〕 | The author first establishes a negation—that the three categories should not be stated—and then presents a case in which the matter can be unwholesome. Only one of the three categories is explained; the wholesome and indeterminate sides are not answered. Recorded without supplying what is absent. “Evil desire” occurs four times in the entire treatise (403a19·403a21·twice at 406b20), two of them in the chapter-two analysis of virtue〔403a19·403a21〕 |
| Two qualities of the ascetic practices—non-greed and non-delusion | “As to how many qualities the ascetic practices have: there are two qualities of the ascetic practices, non-greed and non-delusion” 〔T32 406b21–22〕; “These two qualities of the ascetic practices are non-greed and non-delusion” 〔T32 406b28〕 | 不貪不癡, “non-greed and non-delusion,” occurs twice in the entire treatise (406b24·406b28), both in this passage—once at the beginning of the extension and once at the close. The answer’s restatement does not match the question word for word: the question has 頭陀有幾種法, “How many qualities do the ascetic practices have?”〔406b16〕, while the answer has 頭陀幾種法者, “As to how many qualities the ascetic practices have”〔406b21〕. Among the three poisons, the author states non-greed and non-delusion but not non-anger; this stands beside the exclusion of the angry practitioner in the next section〔406b28–406c01〕. The author does not connect the two, and this edition does not connect them on his behalf |
| Three types of practitioner 三行人 / practitioners of greedy and deluded temperaments 貪癡行人 / greedy and deluded persons 貪癡人 / practitioner of angry temperament 嗔恚行人 / angry person 瞋人 | “How do the three types of practitioner cultivate the ascetic practices? Practitioners of greedy and deluded temperaments cultivate the ascetic practices; a practitioner of angry temperament cannot cultivate them” 〔T32 406b28–406c01〕; “Why do greedy and deluded persons cultivate the ascetic practices? When an angry person undergoes suffering, that person’s evil becomes still worse” 〔T32 406c04–05〕 | “Three types of practitioner” occurs twice in the entire treatise (406b16·406b28), both here, once in the question and once in the answer. The author does not list the three names at this point; their analysis is in chapter six, the Chapter on the Analysis of Practice〔chapter-heading line T32 409b24〕, and this edition does not establish that connection on the text’s behalf. The designations are not uniform within the passage: 貪癡行人 occurs twice in the entire treatise (406b29·406c01), while 貪癡人 occurs once〔406c04〕; 嗔恚行人 occurs three times in the entire treatise (406b29·410a10·410b14), while 瞋人 occurs five times (406c04·twice at 406c06·409c19·409c21). The two written characters 嗔 and 瞋 both occur in this passage. Recorded without making them uniform |
| Free of doubt 無疑 / heedfulness 不放逸 | “When a greedy person reaches what is deeply loved, heedfulness arises; if there is heedfulness, greed can be subdued” 〔T32 406c02–03〕; “For a deluded person free of doubt, in dependence on undertaking the ascetic practices heedfulness arises; if there is heedfulness, delusion can be subdued” 〔T32 406c03–04〕 | 不放逸, “heedfulness,” occurs eleven times in the entire treatise (twice at 406c02·406c03·406c04·409b16·417c17·c18·c19·429a13·430b10·431c16), four of them in this passage. The examples of greed and delusion have the same structure, with heedfulness as the middle link in both. The author does not state this level explicitly, and this edition does not state it on his behalf |
| Secluded place 無事處 / beneath a tree 樹下 / in the open 露地 / charnel ground 塚間 / rains retreat 安居 / the Buddha permits 佛聽 | “Their names are dwelling beneath a tree, dwelling in the open, and dwelling in a charnel ground. During the rains retreat, the Buddha permits a covered place” 〔T32 406c08–09〕 | “Rains retreat” occurs once in the entire treatise〔406c09〕; “the Buddha permits” occurs once in the entire treatise〔406c09〕. The three seasonal ascetic practices—dwelling beneath a tree, dwelling in the open, and dwelling in a charnel ground—are three of the five sitting-and-lying-down practices in the third passage and the three subsumed under the secluded place in the fourth passage〔T32 406b09–10〕. The same three items are named three times in this chapter: when undertaking and loss are treated item by item, when they are subsumed, and when their season is stated |
| Phlegm illness 痰病 | “Just as when a person with a phlegm illness drinks hot broth, the illness grows worse, so an angry person should not cultivate them” 〔T32 406c05–06〕 | 痰病, “phlegm illness,” occurs twice in the entire treatise (406c05·412a15), the second occurrence being in the chapter-seven treatment of meditation subjects〔412a15〕. This is the sole simile in the present passage. The treatise does not explain its medical rationale; the literal wording is retained |
3. Critical Notes and Variant Readings
Within the present span, the Taishō apparatus has one note. It is recorded without emending the text, which follows the Taishō base:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 406c03 | 疑（如癡無疑） | 癡 | 【宋】【元】【明】【宮】 |
One matter is recorded without decision:
- At 406c03, the character 疑 in 如癡無疑, “as for a deluded person free of doubt,” is read as 癡 in four witnesses. The meanings of the two readings differ greatly: following the base gives 如癡無疑, “as for a deluded person free of doubt,” so that in dependence on undertaking the ascetic practices heedfulness arises; following the variant gives 如癡無癡, “as for a deluded person free of delusion.” The term “free of doubt” occurs nineteen times in this chapter and not once outside it (404b24 through 406c17), so the base reading agrees with this usage within the chapter; the variant reading, however, agrees with the conclusion of this section, “delusion can be subdued.” Each reading has internal support. Both are recorded without decision; the text here follows the base. This awaits Shi Huijing’s adjudication.
Three zero-occurrence results for the critical apparatus: within this passage there is no missing-character mark, no parenthetical insertion, and no place where a variant reading has already been adopted in the text.
4. Citations by the Author
One quotation of the Buddha: “As the Buddha said: if a rag-robe bhikkhu depends on few desires and contentment, delights in quiet, is free of doubt, and depends on freedom, this is called undertaking the rag robe” 〔T32 406b22–23〕. This is the only occurrence of “As the Buddha said” in the Chapter on the Ascetic Practices—the phrase occurs ten times in the entire treatise (400a08·402c27·403a08·406b22·407a28·416a17·a18·a19·420a26·450c04), and the occurrence in this passage is one of them. Within the quoted sentence, the three terms “few desires,” “contentment,” and “free of doubt” occur with the same names and in the same order as the chapter-opening general statement “for few desires, for contentment, for being free of doubt” 〔T32 404b23–24〕 and the chapter’s final statement “few desires are the characteristic, contentment is the function, free of doubt is the arising” 〔T32 406c17〕. The author does not connect them; this edition only places their anchors side by side.
One further statement: “It is further said that an angry person should dwell in a secluded place and beneath a tree” 〔T32 406c06–07〕. The phrase 復說, “it is further said,” occurs thirty-six times in the entire treatise, and this is its occurrence in the present passage (406c06). The author neither adopts nor rejects the statement; below it he gives only one sentence, “Why dwell in a secluded place? Because there is no worldly suffering there” 〔T32 406c07–08〕. The two places named are two of the thirteen ascetic practices, and the statement stands beside “an angry person should not cultivate them”〔406c06〕 above. Recorded without harmonizing them on the author’s behalf.
No other citation formula occurs: the entire passage has no form such as “as a scripture says,” “as the Abhidhamma says,” or “as the Abhidhamma states,” and no words are attributed to a named venerable one.
5. Simile and Rhetoric
- One simile occurs in the passage: “Just as when a person with a phlegm illness drinks hot broth, the illness grows worse” 〔T32 406c05–06〕. 痰病, “phlegm illness,” occurs twice in the entire treatise (406c05·412a15). There is no second simile in this passage.
- Five matters are posed in one question, but only four are answered〔T32 406b16–18〕: five are asked, four are answered; the answer to the fifth is at the opening of the next passage〔406c09–10〕.
- The wording is uneven when the answer restates the question (406b16·406b21): the question has 頭陀有幾種法, “How many qualities do the ascetic practices have?” while the answer has 頭陀幾種法者, “As to how many qualities the ascetic practices have.” Recorded without making them uniform.
- The same thing is asked twice, but the second answer changes its referent (406c01·406c04): the first question, “Why can practitioners of greedy and deluded temperaments cultivate the ascetic practices?” is answered with two examples, greed and delusion〔406c01–04〕; the later question, “Why do greedy and deluded persons cultivate the ascetic practices?” is answered by explaining why an angry person should not cultivate them〔406c04–06〕. Recorded without supplying a different answer.
- Two forms of designation occur (406b29·406c01·406c04·406c06): 貪癡行人, “practitioners of greedy and deluded temperaments,” and 貪癡人, “greedy and deluded persons”; 嗔恚行人, “a practitioner of angry temperament,” and 瞋人, “an angry person.” The two written characters 嗔 and 瞋 both occur in the same passage.
- A form of negation without exhaustive explanation〔T32 406b19–21〕: the author establishes “It should not be spoken of as wholesome, unwholesome, or indeterminate,” but explains only the unwholesome side.
- Two examples with the same structure〔T32 406c02–04〕: in both the greed example and the delusion example, “heedfulness arises” is the middle link, closing respectively with “if there is heedfulness, greed can be subdued”〔406c02–03〕 and “if there is heedfulness, delusion can be subdued”〔406c03–04〕.
6. Intra-Treatise Reading
- Backward: the “thirteen ascetic practices” in this passage takes up the general list in the first passage〔T32 404b27〕; the quoted sentence on the “rag robe”〔406b22–23〕 takes up the first item of that passage〔404b28〕; and of the occurrences of “evil desire” in the analysis of the three ethical categories, two are in chapter two〔T32 403a19·403a21〕. The fourth passage’s “through these thirteen ascetic practices, there further come to be eight practices”〔T32 406b07〕 and this passage’s “there are thirteen ascetic practices”〔406b18〕both state the number but do different things with it—the former subsumes them, while the latter establishes the name of their share.
- Forward within the chapter: the fifth question of this passage is the subject of the next passage〔406b17–18 compared with 406c09–10〕. The three seasonal items—dwelling beneath a tree, dwelling in the open, and dwelling in a charnel ground〔406c08–09〕—are the same three items treated in the third passage and subsumed in the fourth〔T32 406b09–10〕. The final occurrence of “free of doubt” is in the final passage, “free of doubt is the arising” 〔T32 406c17〕.
- Forward across chapters: the analysis of the “three types of practice” is in chapter six, the Chapter on the Analysis of Practice〔chapter-heading line T32 409b24〕; the other two occurrences of 嗔恚行人, “a practitioner of angry temperament,” are in chapter seven〔T32 410a10·410b14〕, while the other two occurrences of 瞋人, “an angry person,” are in chapter six〔T32 409c19·409c21〕; the second occurrence of 痰病, “phlegm illness,” is in chapter seven〔T32 412a15〕. Their locations are recorded without establishing connections of meaning on the text’s behalf.
- Fascicle and chapter order: this passage is in fascicle two, in the Chapter on the Ascetic Practices (the opening title of fascicle two is at〔404b16〕, the chapter-heading line at〔404b20〕, and fascicle two closes at〔T32 409b17〕). The entire present chapter lies within fascicle two (chapter three ends at〔T32 406c19〕, and the chapter-four heading is at〔T32 406c20〕).
7. Transmission
This edition takes no position in the apparatus on questions concerning the author, translator, or transmission.
Shi Huijing · Waken · The Path of Freedom · Five Questions on the Share in the Ascetic Practices · Apparatus · Summer 2026