四分律刪繁補闕行事鈔 3.227

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初釋總名顯德。《善見》云：頭陀者，漢言抖擻。謂抖擻煩惱，離諸滯著。《聖善住意天子經》云：頭陀者，抖擻貪欲、瞋恚、愚癡、三界、六入，一一別論。又云：我說此人能善抖擻。如是抖擻，不取不捨，不修不著，我說此人能說頭陀。《增一阿含》云：其有毀讚十二頭陀一一行者，則為毀讚於我；我常讚行此法，由此住世故，我法久住於世也。《十輪》云：毀破禁戒失頭陀，以造逆故非我滅，如過去佛之所說，破淨戒者不入眾數。《華手經》云：以迦葉行頭陀苦行故，來至佛所，如來移身分座與，迦葉辭讓不受。《雜含》中：佛親命以半座，手授僧伽梨，易迦葉所著大衣，於大眾中稱讚頭陀大行。《四分》：佛三月靜坐，唯除一供養人；時有六十頭陀，往至佛所，為佛讚歎，名供養佛人。《十住婆沙》：阿練若比丘，略說十利，盡形不應捨：一自在來去，二無我我所，三隨意無障，四心樂習空處，五住處少欲少事，六不惜身命為具功德，七遠離鬧語，八雖行功德不求報恩，九隨順禪定易得一心，十處於空處易生無礙想。若有因緣，聽入塔寺，有通有局，不同外道盡形空處。廣說如〈頭陀品〉中。頭陀名通聚落、空野。蘭若、塚間，定出城邑；餘之十行，喧靜通行。

First, explaining the general name to reveal its virtues: The Samantapāsādikā states: "Dhūta in Chinese means 'shaking off.' It means shaking off afflictions and departing from all attachments." The Ārya-śubhacintī-brahma-deva-paripṛcchā-sūtra states: "Dhūta means shaking off greed, ill will, ignorance, the three realms, and the six sense spheres, each discussed separately." It also states: "I say that this person is capable of shaking off well. Shaking off like this, neither grasping nor rejecting, neither cultivating nor attaching—I say that this person can preach dhūta." The Ekottarika-āgama states: "Whoever reviles or praises any single one of the twelve dhūta practices reviles or praises me; I constantly praise the practice of this Dharma, and because it abides in the world, my Dharma will abide long in the world." The Daśacakra-sūtra states: "Breaking the prohibitions loses dhūta; because of committing rebellious acts, they are not my followers; as the past Buddhas declared, one who breaks the pure precepts is not counted among the Saṃgha." The Kuśalamūlasaṃparigraha-sūtra states: "Because Kāśyapa practiced the ascetic dhūta practices, when he came to the Buddha's dwelling, the Tathāgata shifted his body and shared his seat with him, but Kāśyapa declined and did not accept it." In the Saṃyuktāgama: The Buddha in person offered him half his seat, handed him his saṃghāṭī robe with his own hands, exchanging it for the great robe Kāśyapa was wearing, and praised the great practice of dhūta in the midst of the great assembly. The Dharmaguptaka-vinaya states: "The Buddha sat in seclusion for three months, allowing only one attendant; at that time, there were sixty dhūta practitioners who went to the Buddha's dwelling and were praised by the Buddha, being called 'persons who make offerings to the Buddha.'" The Daśabhūmika-vibhāṣā states: "For an āraṇyaka bhikṣu, ten benefits are briefly stated, which should not be abandoned for the rest of his life: 1. freely coming and going; 2. freedom from self and what belongs to self; 3. unimpeded according to his will; 4. the mind delighting in frequenting empty places; 5. having few desires and few affairs at his dwelling; 6. not begrudging body and life in order to complete merits; 7. staying far away from noisy talk; 8. not seeking repayment of kindness though performing meritorious deeds; 9. being compliant with dhyāna and easily attaining single-mindedness; 10. residing in empty places and easily generating the thought of non-obstruction." If there are circumstances, he is permitted to enter stupas and monasteries; this has general allowances and specific restrictions, unlike the tīrthikas who spend their entire lives in empty places. This is explained extensively as in the "Dhūta Chapter." The name dhūta applies generally to villages and wild open spaces. An araṇya and a charnel ground are definitively outside towns and cities; the remaining ten practices apply equally to both noisy and quiet places.