解脫道論 白話全本 · 冊3

Question: Why Undertake the Qualities of the Ascetic Practices?

Question: At this time, a person practising seated meditation whose virtue is pure wishes to accomplish the most excellent wholesome qualities and also to obtain the qualities of the ascetic practices. Such a person should accomplish them in this way. Why undertake the qualities of the ascetic practices?

Answer: Eight Instances of “For”

Answer: Because people practising seated meditation are not all of one nature.

For few desires, for contentment, for being free of doubt, for extinguishing craving, for wishing to increase courageous energy, for personally having few tasks and not receiving offerings from others, for secure abiding, and for cutting off what one clings to while guarding the goodness of virtue—

these are the requisites of the concentrations, the first noble lineage, and the contemplation of excellent qualities.

What Are the Ascetic Practices?—Thirteen Practices

What counts as the ascetic practices? There are thirteen practices.

Two practices are associated with robes: the rag robe and the three robes.

Five practices are associated with alms-food: alms-food practice, sequential alms-food practice, eating at one sitting, measured eating, and not eating after the proper time.

Five practices are associated with sitting and lying down: first, sitting in a secluded place; second, sitting beneath a tree; third, sitting in the open; fourth, sitting in a charnel ground; and fifth, sitting in whatever place is found.

One practice is associated with vigor: constant sitting without lying down.

What Does “Nature” Mean?

What is the rag robe? Answer: Its nature is able to undertake and maintain; this is what is called its nature. The rest are likewise.

What Each of the Thirteen Practices Cuts Off

What is undertaking the rag robe? Cutting off householders’ gifts.

What is undertaking the three robes? It is cutting off surplus robes.

What is alms-food practice? It is cutting off invitations from others.

What is sequential alms-food practice? It is cutting off alms-going that skips over the sequence.

What is eating at one sitting? It is not sitting down a second time.

What is measured eating? Cutting off greedy indulgence.

What is not eating after the proper time? It is cutting off expectations after the proper time.

What is sitting in a secluded place? Cutting off dwelling in a village.

What is sitting beneath a tree? Cutting off dwelling in a house.

What is sitting in the open? Cutting off places with extensive shelter.

What is sitting in a charnel ground? Cutting off other superior places.

What is sitting wherever found? Cutting off attachment to pleasant places.

What is constant sitting without lying down? It is leaving sleep behind.

Why Undertake the Rag Robe?

Why undertake the rag robe? One sees that householders’ robes have such faults as having to seek and beg for them, and one also sees the qualities of undertaking and maintaining the patchwork robe. I have seen it thus: I cut off householders’ gifts and therefore undertake the patchwork robe.

The Qualities of the Patchwork Robe

What are the qualities of undertaking the patchwork robe?

It resembles a householder’s robe, yet nothing is lacking when it is undertaken and maintained; obtaining it does not depend on others, and losing it causes no sorrow; the mind is without greedy defilement, and thieves do not take it; it is sufficient for regular use and requires little upkeep; what good people cultivate—this practice—is free of doubt; it accords with excellent wholesomeness and brings a happy abiding in the present life; it makes others admire it and enables them to obtain attainment—

these are the qualities of the patchwork robe, praised by the Buddha.

Question: How Many Kinds of Patchwork Robe Are There? Who Undertakes Them? For What Reason Are They Lost?

Question: How many kinds of patchwork robe are there? What kind of person undertakes them? For what reason are they lost?

Answer: There are two kinds of patchwork robe: first, one without an owner to guard it; and second, one discarded by people.

One may find it in a charnel ground, at a refuse heap, in a marketplace, or on a road; pick it up, cut it, wash it, dye it, cover it, join it, tailor it, and sew it; then complete and undertake it. This is called one without an owner.

Or it may be a remnant from cutting or piercing, something gnawed by cattle or rats, something burned by fire, or something thrown away by people; it may be a robe offered to cover a corpse or the clothing of non-Buddhist renunciants. This is called something discarded by people.

Undertaking and Loss—Here Undertaking Is “Rag Robe,” While Loss Is “Patchwork Robe”

What is undertaking the rag robe? If a bhikkhu cuts off householders’ gifts, this is called undertaking the rag robe.

What is loss? If a bhikkhu accepts a householder’s gift, this is called losing the patchwork robe.

Why Undertake the Three Robes?

What is undertaking the three robes? When there are surplus robes, one must perform pure giving for them, guard them, undertake them, and wear them. Knowing these faults and seeing the qualities of the three robes, from this day forward I abandon surplus robes; therefore I undertake the three robes.

The Qualities of the Three Robes

What are the qualities of undertaking the three robes?

The conduct of good people is to leave behind storing and roaming with surplus robes; to have little preparation, restrain the body, and be content; and, like a bird flying through the sky, to have nothing for which one looks back with attachment. What good people cultivate—this dhamma—is free of doubt.

Question: What Are the Three Robes Called? What Counts as Undertaking Them? What Counts as Losing Them?

Question: What are the three robes called? What is undertaking them? What is losing them?

Answer: They are 僧伽梨, 欝多羅僧, and 安陀會. These are called the three robes.

What is undertaking the three robes? If a bhikkhu does not keep robes in excess, this is undertaking the three robes.

If one accepts a fourth robe, this is called loss.

Several Points That Should Be Retained

The formula for making the undertaking in the thirteen practices is already uneven within this passage. The rag-robe practice says, “I have seen it thus: I cut off householders’ gifts and therefore undertake the patchwork robe,” while the three-robes practice says, “From this day forward I abandon surplus robes.” The four Chinese characters 我從今日 occur twelve times in the entire treatise, not once outside this chapter, yet among the thirteen practices only the rag-robe practice does not use them. This is recorded as it stands.

This passage uses two names for the same robe. When listing it, defining it, and explaining undertaking it, the text says “rag robe”; when speaking of its qualities, it says “patchwork robe.” Then, within the single question and answer “What is undertaking the rag robe? … What is loss? … This is called losing the patchwork robe,” undertaking is expressed as “rag robe” and loss as “patchwork robe.” This is recorded as it stands and is not made uniform on the text’s behalf.

The closing formulas for the qualities also take two forms. The patchwork robe reads, “What good people cultivate—this practice—is free of doubt,” while the three robes read, “What good people cultivate—this dhamma—is free of doubt.” This is recorded as it stands.

The sentence “What is the rag robe? Answer: Its nature is able to undertake and maintain; this is what is called its nature. The rest are likewise” explains “nature,” not “rag robe,” and the four Chinese characters 餘亦如是 extend this explanation to the other twelve practices. The passage does not further explain what “its nature is able to undertake and maintain” means. The wording is retained literally here.

In listing the thirteen practices, the text says, “Five practices are associated with sitting and lying down: first, sitting in a secluded place; second, sitting beneath a tree … fifth, sitting in whatever place is found.” Only these five practices are numbered; the other eight are not. This is recorded as it stands.

In the list the name is “sitting in whatever place is found,” but when the text explains what it cuts off, it asks, “What is sitting wherever found?” omitting the word “place.” This is recorded as it stands.

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Shi Huijing · Waken · The Path of Freedom · General Account of the Ascetic Practices and the Two Robe-Related Practices · Vernacular · Summer 2026

1. Alms-Food Practice

What is undertaking alms-food practice?

If one accepts invitations from others, this obstructs one’s own work; one does not act to please people; and one does not sit knee to knee together with bhikkhus who do not accord with Dhamma.

Knowing these dangers and further seeing the qualities of alms-food practice—From this day forward I cut off invitations from others and undertake alms-food practice.

The Qualities of Alms-Food Practice

What are the qualities of alms-food practice?

One advances or stops freely according to what one wishes in one’s own mind; does not expect food offerings; removes indolence; cuts off pride; does not crave flavors; benefits living beings; and always moves in the four directions with a mind free of obstruction—The conduct of good people—this action—is free of doubt.

Question: How Many Kinds of Invitation Are There? What Counts as Undertaking? What Counts as Loss?

Question: How many kinds of invitation are there? What is undertaking? What is loss?

Answer: There are three kinds of invitation: first, a meal-like invitation; second, an approach invitation; and third, an exceeding invitation.

Apart from these three kinds of invitation, one undertakes alms-food practice. If one accepts these three kinds of invitation, one loses alms-food practice.

2. Sequential Alms-Food Practice

What is undertaking sequential alms-food practice?

If one obtains much delicious food at a place in the sequence, one does not go there again; if one does go there again, one is accepting regular food. If there is a doubtful place, one should also keep away from it.

Knowing these dangers and further seeing the qualities of sequential alms-food practice—From this day forward I abandon alms-going out of sequence and undertake sequential alms-food practice.

The Qualities of Sequential Alms-Food Practice

What are the qualities of sequential alms-food practice?

With a mind of equality, one benefits all; removes the evils of hatred and jealousy; cuts off the fault of overfamiliar association; does not delight in being summoned; does not delight in much speech; keeps far from people’s dwellings; and leaves hurried walking behind—like the moon, seldom appearing and gazed upon by people. The conduct of good people—this action—is free of doubt.

Question: What Is Called Sequential Alms-Food Practice? What Counts as Undertaking? What Counts as Loss?

Question: What is called sequential alms-food practice? What is undertaking? What is loss?

Answer: When a bhikkhu begins going for alms-food and enters a settlement, the last house is counted as the first in the sequence—this is called going sequentially for alms-food.

What is loss? One skips over the adjacent house; this is called loss.

3. Eating at One Sitting

What is undertaking eating at one sitting?

It means that at two sitting places one repeatedly sits, repeatedly accepts food, and repeatedly washes the bowl. The opposite of this is called eating at one sitting. The conduct of good people—this action—is free of doubt.

Knowing the fault to be such and seeing the qualities of eating at one sitting, one should therefore undertake it. From this day forward I abandon eating at two sittings and undertake eating at one sitting.

The Qualities of Eating at One Sitting

What are the qualities of eating at one sitting?

Neither too much nor too little; no craving for impure offerings; no various illnesses or distress; no obstruction in rising and sitting; and ease in one’s own affairs—The conduct of good people—this action—is free of doubt.

Question: What Counts as Undertaking Eating at One Sitting? What Is a Boundary? What Counts as Loss?

Question: What is undertaking eating at one sitting? What is a boundary? What is loss?

Answer: There are three kinds of boundary: the sitting boundary, the water boundary, and the food boundary.

What is the sitting boundary? After eating, one is still seated.

Upon accepting water and washing the bowl, one may not eat again—this is called the water boundary.

What is the food boundary? If, with respect to morsel food, one gives rise to the perception that it is the last and then swallows it, one does not eat again—this is called the food boundary.

If one passes through a second sitting, one loses the single meal; excepted are water, medicine, and the like praised by the buddhas—this is called the food boundary.

4. Measured Eating

What is undertaking measured eating?

If food and drink are taken without measure, the body grows heavy with sleep; greedy delight constantly arises, and there is never satisfaction for the belly.

Having known this fault and seen the qualities of measured eating—From this day forward I will certainly not engage in greedy indulgence, and I undertake measured eating.

The Qualities of Measured Eating

What are the qualities of measured eating?

One measures the food one eats and does not indulge the belly; eating much increases weakness, and knowing this, one does not delight in it; one removes craving, eliminates illness, and cuts off every kind of indolence—The conduct of good people—this action—is free of doubt.

Question: What Counts as Undertaking Measured Eating? What Counts as Loss?

Question: What is undertaking measured eating? What is loss?

Answer: When accepting a meal, one should reflect for oneself on how much is needed, take this as the standing standard, and not take additional food.

Knowing well how to measure and cutting off the absence of any limit—this is called measured eating. If it is not so, this is loss.

5. Not Eating after the Proper Time

What is undertaking not eating after the proper time?

One cuts off expectant thought and leaves additional food behind.

Knowing these dangers and seeing the qualities of not eating after the proper time—From this day forward I cut off additional food and undertake not eating after the proper time.

The Qualities of Not Eating after the Proper Time

What are the qualities of not eating after the proper time?

One cuts off what one craves and delights in; restrains and guards the body; leaves overnight food behind; stops what one seeks to procure; makes no request of others; and does not follow the mind’s desires—The conduct of good people—this action—is free of doubt.

Question: How Many Kinds Are There after the Proper Time? What Counts as Undertaking? What Counts as Loss?

Question: How many kinds are there after the proper time? What is undertaking? What is loss?

Answer: There are two kinds after the proper time: the non-restraint boundary and the undertaking boundary.

What is the non-restraint boundary? If one accepts additional food, one incurs the offense of a separate invitation and should not eat again.

What is the undertaking boundary? Having eaten twenty-one portions of morsel food, one should not accept any more.

Not eating after the proper time cuts off additional food; if one accepts additional food, one loses not eating after the proper time.

Several Points That Should Be Retained

Throughout the five items in this passage, the closing formula is “The conduct of good people—this action—is free of doubt.” Yet in the item on eating at one sitting it occurs twice: once immediately after “the opposite of this is called eating at one sitting,” before the qualities have yet been stated, and once at the end of the qualities. Each of the other four items has it only once. This is recorded as it stands.

The wording for seeing the fault takes three forms across the five items in this passage: alms-food practice, sequential alms-food practice, and not eating after the proper time say “knowing these dangers”; eating at one sitting says “knowing the fault to be such”; and measured eating says “having known this fault.” This is recorded as it stands.

The matters asked in the five questions are also uneven: alms-food practice asks “how many kinds of invitation are there”; sequential alms-food practice asks “what is called sequential alms-food practice”; not eating after the proper time asks “how many kinds are there after the proper time”; eating at one sitting asks “what is undertaking eating at one sitting” and adds a second question, “what is a boundary”; and measured eating asks only the two matters of undertaking and loss. This is recorded as it stands.

Among the three boundaries, the sitting boundary has no closing formula. The water boundary has “this is called the water boundary,” while the food boundary has “this is called the food boundary,” and “this is called the food boundary” occurs twice. Beneath the sitting boundary there are only the words “after eating, one is still seated,” followed immediately by the water boundary. Moreover, “if one passes through a second sitting, one loses the single meal” concerns sitting, yet is attached under the name of the food boundary. All of this is retained according to the literal wording, without moving or supplying anything on the text’s behalf.

The punctuation of the sentence “What is the sitting boundary? After eating, one is still seated. Upon accepting water and washing the bowl, one may not eat again; this is called the water boundary” remains doubtful: this passage cannot decide whether “after eating, one is still seated” should be read together with what follows, “upon accepting water and washing the bowl.” The wording is retained literally here, without deciding on the text’s behalf.

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Shi Huijing · Waken · The Path of Freedom · Five Practices Associated with Alms-Food · Vernacular · Summer 2026

1. Sitting in a Secluded Place

What is undertaking sitting in a secluded place?

In the city there is clamor and confusion; when consciousness contacts the five sense objects, delight stained by defilement arises in the mind. If one lives in a bustling place, comings and goings are in constant turmoil.

Knowing these dangers and further seeing the qualities of a secluded place—From this day forward I cut off dwelling in the city and undertake sitting in a secluded place.

Qualities of a Secluded Place

What are the qualities of a secluded place?

One leaves the clamor and confusion of the city—consciousness contacting the five sense objects so that delight stained by defilement arises in the mind, and dwelling in a bustling place amid turbulent comings and goings.

One sees the qualities of the ten kinds of speech as supreme and lovely, bringing joy to devas and humans; does not delight in familiar association with worldly pleasures; obtains quietude and delights in little sound; and sits in jhāna as the mind inclines—The conduct of good people—this action—is free of doubt.

Question: What Is the Final Secluded Place? What Is Undertaking? What Is Loss?

Question: What counts as the final secluded place? What is undertaking? What is loss?

Answer: One leaves the city walls, settles in the outskirts, and avoids far-off borderlands; within an average person’s four cubits and five hundred bows—this is the final secluded place.

Eliminating dwelling in the city is called a secluded place. If one dwells in the city, the secluded place is lost.

2. Sitting Beneath a Tree

What is undertaking sitting beneath a tree?

One abandons sheltered places, does not accumulate possessions, and cultivates the correction of greedy acceptance and seeking.

Knowing this to be a fault and seeing the qualities of being beneath a tree—From this day forward I cut off dwelling in sheltered places and undertake dwelling beneath a tree.

Qualities of Being Beneath a Tree

What are the qualities of being beneath a tree?

One relies on what is pleasant and lovely without mingling with worldly people; delights in leaving tasks and dwelling together with devas; cuts off jealousy over dwellings and departs from attachment—The conduct of good people—this action—is free of doubt.

Question: Which Trees May Be Lived Beneath? Which Trees Should Be Avoided? How Is It Undertaken? How Is It Lost?

Question: Which trees may be lived beneath? Which trees should be avoided? How is it undertaken? How is it lost?

Answer: The place reached by a tree’s shadow at midday and the place reached by its falling leaves when there is no wind—these are places where one may dwell.

Excluding dangerous decaying trees, hollow rotten trees, and spirit trees, and leaving all sheltered places—this is undertaking being beneath a tree. If one goes to sheltered places, being beneath a tree is lost.

3. Dwelling in the Open

What is undertaking dwelling in the open?

One does not delight in sheltered places or in places beneath trees where possessions are stored.

Knowing these dangers and seeing the qualities of open dwelling—From this day forward I cut off places that are not delightful and undertake dwelling in the open.

Qualities of Open Dwelling

What are the qualities of open dwelling?

One does not go to places that are not delightful and cuts off indolence and sleep—like a wild deer going wherever it wishes, with nothing it pursues or longs for. The conduct of good people—this action—is free of doubt.

What is undertaking? What is loss? Cutting off sheltered places and places beneath trees is undertaking open dwelling. If one dwells in sheltered places or places beneath trees, open dwelling is lost.

4. Dwelling in a Charnel Ground

What is undertaking dwelling in a charnel ground?

If one stays in other places, one engages only slightly in heedlessness and does not give rise to fear or aversion.

Knowing these dangers and seeing the qualities of a charnel ground—From this day forward I cut off dwelling in other places and undertake dwelling in a charnel ground.

Qualities of a Charnel Ground

What are the qualities of undertaking a charnel ground?

One obtains mindfulness at the time of death; obtains the perception of foulness; obtains the respect of nonhuman beings; does not give rise to heedlessness; subdues defiled desire; experiences much disenchantment; does not fear what is frightening; contemplates the body as empty and quiet; and cuts off the perception of permanence—The conduct of good people—this action—is free of doubt.

Question: What Are the Qualities of Undertaking a Charnel Ground? Where May One Dwell? Where May One Practise? What Is Undertaking, and What Is Loss?

Question: What are the qualities of undertaking a charnel ground? In what place may one dwell? In what place may one practise? What is undertaking, and what is loss?

Answer: If people are constantly there and often weeping, and fires are constantly burning, then when one first wishes to dwell in such a charnel ground one should examine it beforehand; if there is another quiet place, one may go there and dwell.

If a bhikkhu stays in a charnel ground, one should not build a hut or set up a bed and seat; should not sit with the wind or dwell against the wind; should not sleep soundly when lying down; should not eat fish-flavored food, drink milk or curds, eat 麻䉽, or touch meat dishes; should not stay inside a building or set down the bowl and other utensils.

When the people have gone away, one takes one’s sitting cloth and other garments and goes to the charnel ground, staying a thrown-object’s distance from their dwelling place.

When the sign of dawn appears, one gathers the robes and other requisites and returns to the monastery.

Eliminating dwelling in other places is called a charnel ground. If one dwells in other places, this is called loss.

5. Dwelling in Whatever Place Is Found

What is undertaking?

Dwelling in whatever place is found—one does not delight in places that people covet and does not trouble others so that they have to move away.

Knowing these dangers and seeing the qualities of whatever place is found—From this day forward I cut off attachment to dwelling places and undertake whatever place is found.

Qualities of Whatever Place Is Found

What are the qualities of whatever place is found?

One seeks a place of contentment; craves quiet; cuts off many objects of delight; is respected by people; dwells in compassion; and is wholly gathered in—The conduct of good people—this action—is free of doubt.

What is undertaking? What is loss? Cutting off the lodging to which one is attached is called reliance on what is encountered. If one goes to a place in which one delights, this is called loss.

6. Constant Sitting without Lying Down

What is undertaking constant sitting without lying down?

At one’s dwelling place there is sleep and indolence.

Knowing these dangers and seeing the qualities of constant sitting—From this day forward I cut off torpor and lying down and undertake constant sitting without lying down.

Qualities of Constant Sitting

What are the qualities of constant sitting?

One cuts off the conditions in which indolence arises; removes jealousy concerning the body; leaves the pleasure of defiled contact; has little entanglement in sleep; and, being constantly and deeply quiet, is capable of cultivating the excellence of jhāna—The conduct of good people—this action—is free of doubt.

What is undertaking? What is loss? It means cutting off sleep and lying down. If one lies down, this is called loss.

Several Points to Note

This passage has six items, but only three begin with “Question:”: the secluded place, beneath a tree, and the charnel ground. The other three—dwelling in the open, dwelling in whatever place is found, and constant sitting without lying down—have no “Question:” and proceed directly with “What is undertaking? What is loss?” This is recorded as it stands.

The three questions do not share one form. The secluded-place question asks three things, and its first question adds the word “final.” The tree question asks four things, and expresses undertaking and loss as “How is it undertaken? How is it lost?” The charnel-ground question asks four things, and expresses undertaking and loss as “What undertaking, what loss?”—the four Chinese characters 何受何失 occur only once in the entire treatise. This is recorded as it stands.

Within the charnel-ground item, “What are the qualities of undertaking a charnel ground?” is asked twice: once in the section on qualities and once at the beginning of the later question. Yet the answer in the later passage does not state the qualities again and proceeds directly to where one may dwell and the rules of conduct. This is recorded as it stands; nothing is supplied or deleted on the text’s behalf.

The item on whatever place is found begins, “What is undertaking? Dwelling in whatever place is found …”—the name of the item is not attached to “What is undertaking?” At the determination of undertaking and loss, the same item is renamed “reliance on what is encountered.” One item has two names before and after. This is recorded as it stands.

The answer in the charnel-ground item lists more than ten rules of conduct: not building a hut, not setting up a bed and seat, not sitting with the wind, not dwelling against the wind, not sleeping soundly when lying down, not eating fish-flavored food, not drinking milk or curds, not eating 麻䉽, not touching meat dishes, not staying inside a building, not setting down the bowl and other utensils, keeping a thrown-object’s distance when going there, and returning to the monastery when the sign of dawn appears. Among the thirteen items, this item alone has such detailed rules. This is recorded as it stands.

In “not eating 麻䉽,” the character 䉽 appears as 粹 in the Taishō base and as 䉽 in the corrected witnesses; the body follows the corrected reading. This is the only place in the passage where the body departs from the Taishō.

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Shi Huijing · Waken · The Path of Freedom · The Five Practices Associated with Sitting and Lying Down, and Constant Sitting without Lying Down · Vernacular · Summer 2026

Allowance for the Rag Robe

How may one depart from the rag robe?

For robes donated by householders—芻麻, 古貝, 憍奢耶, 欽婆羅, and the like—if one accepts them by way of an allowance, one does not lose the patchwork robe.

Allowance for the Three Robes

What of the three robes?

If one has kept a surplus robe for more than ten days; if there is a month-expected robe, a merit robe, or another surplus robe; or if there are bedding and spreads to protect, a wound-covering robe, a hand towel, or a rain-bathing robe—if these are neither undertaken nor subject to pure giving, then, when one acts by way of an allowance, one does not lose the three robes.

Allowance for Alms-Food Practice

What is the allowance for alms-food practice?

If there is a meal distributed in monastic order, a regular-residence meal, a meal distributed by lots, a fifteenth-day meal, an observance meal, a communal meal, or a monastery meal, one may accept it by way of an allowance without losing alms-food practice.

If one sees this as a fault, one should also relinquish it.

Allowance for Sequential Alms-Food Practice

What is the allowance for sequential alms-food practice?

If one sees elephants, horses, and the like fighting in front of a doorway, making it a shameful and contemptible place, then on seeing such a place one should avoid it.

Again, on seeing 旃陀羅 or 覆鉢學家, or when “following the heshang, ācariya, or guest bhikkhu” (heshang 和上; ācariya 闍梨), one may pass over such cases by way of an allowance without losing the sequence.

Allowance for Eating at One Sitting

What is the allowance for eating at one sitting?

If, while one is eating, there is “seeing elephants, horses, cattle, snakes, rain, the heshang, the ācariya, or a guest bhikkhu,” one may rise by way of an allowance and eat again after rising without losing eating at one sitting.

Measured eating and eating after the proper time have no allowance.

Allowance for a Secluded Place

What is the allowance for a secluded place?

For such conditions as receiving ordination, confessing an offense, asking about the Dhamma, participating in the observance-and-invitation ceremony, being ill oneself, caring for the sick, or asking about a doubtful passage in a scripture, one may dwell in a settlement by way of an allowance without losing the secluded place.

Allowances for Beneath a Tree and the Like

What is the allowance for being beneath a tree?

If rain comes, one may enter a covered place; once the sign of dawn has appeared, one returns and does not lose being beneath a tree.

The allowances for dwelling in the open, the charnel ground, and whatever place is found are likewise the same. Other dwelling places may be used.

Constant sitting without lying down has no allowance.

A further account says: when performing nasal irrigation, one may make an allowance and does not lose constant sitting.

Thirteen Become Eight

Through these thirteen ascetic practices, there further come to be eight practices.

As the Abhidhamma says, there are eight ascetic practices. This is subsumed under not eating after the proper time.

Measured eating and eating at one sitting—the undertaking and maintenance of these form a single kind. This is subsumed under the secluded place.

Why are being beneath a tree, sitting in the open, and the charnel ground within the secluded place?

If one constructs dwellings, delights in work, accumulates many things, and is attached to dwelling places, this is not what the mind delights in. Forming this intention, one dwells purely beneath a tree, in a charnel ground, or in the open. Therefore, they become eight.

Eight Become Three

From the eight ascetic practices there further come to be three practices: first, the secluded place; second, the rag robe; and third, going for alms-food.

If these three are pure, the ascetic practices are fulfilled.

The Buddha Speaks to Nantuo

Therefore the Buddha said to Nantuo: When shall I see you accomplished in a secluded place, undertaking the rag robe, not eating after the proper time, directed to sustaining bodily life, not seeing what is desired?

Several Points That Should Be Retained

The forms in which the allowances for the thirteen items appear are uneven in this passage. The first two items begin “How may one depart from the rag robe?” and “What of the three robes?”, without the word “allowance”; the following five take the form “What is the allowance for such-and-such?”. This is recorded as it stands.

Among the thirteen items, three are expressly said to have “no allowance”: measured eating, eating after the proper time, and constant sitting without lying down. Yet after the item on constant sitting without lying down, another sentence appears: “A further account says: when performing nasal irrigation, one may make an allowance and does not lose constant sitting.” The four Chinese characters 復有一說 occur only once in the entire treatise. This is recorded as it stands.

The punctuation of the passage “As the Abhidhamma says, there are eight ascetic practices. This is subsumed under not eating after the proper time. Measured eating and eating at one sitting—the undertaking and maintenance of these form a single kind. This is subsumed under the secluded place” is uncertain: whether “This is subsumed under not eating after the proper time” concludes the preceding sentence or governs the following one cannot be decided within this passage. The wording is retained literally here, without deciding the punctuation on the text’s behalf.

Five items are subsumed: measured eating, eating at one sitting, being beneath a tree, sitting in the open, and the charnel ground. Thirteen minus five is exactly eight. The passage does not state this calculation; here too, only the number is recorded, without establishing an explanation on the author’s behalf.

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Shi Huijing · Waken · The Path of Freedom · The Allowances and Subsumption of the Thirteen Ascetic Practices · Vernacular · Summer 2026

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.

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Shi Huijing · Waken · The Path of Freedom · Five Questions on the Share in the Ascetic Practices · Vernacular · Summer 2026

Question: How Is What Is an Ascetic Practice Spoken of as an Ascetic Practice?

Question: How is what is an ascetic practice spoken of as an ascetic practice?

Answer: There is also what is an ascetic practice and is spoken of as an ascetic practice; there is what is an ascetic practice and is not spoken of as an ascetic practice; there is what is not an ascetic practice and is spoken of as having an ascetic practice; and there is what is not an ascetic practice and is not spoken of as an ascetic practice.

The Four Cases, One by One

What is “there is what is an ascetic practice and is spoken of as an ascetic practice”? It is an arahant who accomplishes the undertaking of ascetic practices.

What is “there is what is an ascetic practice and is not spoken of as an ascetic practice”? It is an arahant who does not accomplish the undertaking of ascetic practices.

What is “there is what is not an ascetic practice and is spoken of as an ascetic practice”? It is trainees and ordinary people who accomplish the undertaking of ascetic practices.

What is “what is not an ascetic practice and is not spoken of as an ascetic practice”? It is trainees, ordinary people who do not accomplish the undertaking of ascetic practices.

Question: What Are the Characteristic, Function, and Arising of the Ascetic Practices?

Question: What is the characteristic of the ascetic practices? What is their function? What is their arising?

Answer: Few desires are the characteristic, contentment is the function, and free of doubt is the arising.

Further: non-attachment is the characteristic, freedom from fault is the function, and non-regression is the arising.

Beginning, Middle, and End

What are the beginning, middle, and end? Undertaking is the beginning, practice is the middle, and joy is the end.

Several Points to Retain

When the four cases are listed, the third reads “there is what is not an ascetic practice and is spoken of as having an ascetic practice”: compared with the other three cases, it has an additional 有, rendered “having.” In the item-by-item explanation it reads “what is there that is not an ascetic practice and is spoken of as an ascetic practice,” and that 有 is gone. The fourth case in the list reads “there is what is not an ascetic practice and is not spoken of as an ascetic practice,” while its item-by-item explanation reads “what is not an ascetic practice and is not spoken of as an ascetic practice,” losing the opening 有, rendered “there is.” These forms are recorded as they stand and are not made uniform.

The third answer reads “trainees and ordinary people,” while the fourth reads “trainees, ordinary people”—one occurrence of “and” is absent. This is recorded as it stands.

The question concerning “characteristic, function, and arising” is answered twice: first with few desires, contentment, and free of doubt, and then with non-attachment, freedom from fault, and non-regression. The author does not say how the two answers differ. They are recorded as they stand.

The three terms in the first answer—few desires, contentment, and free of doubt—are the same three terms, in the same order, as “for few desires, for contentment, for being free of doubt” in the chapter’s opening general account. The author does not connect them; they are only placed side by side here.

For the character 後 in “joy is the end,” the collated editions read 後分, “final portion.” The base text is recorded here.

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Shi Huijing · Waken · The Path of Freedom · The Four Cases of the Ascetic Practices and Their Characteristic, Function, and Arising · Vernacular · Summer 2026