You may find this interesting.
https://suttacentral.net/ja469/en/rouse?lang=en&reference=none&highlight=false
Just for public information, these are the ones I know are allowed, even if some seems to prefer more ascetic ways.
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It’s allowed to be a city monk. It’s clear even in Buddha’s time that not all monks are forest dwellers.
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Living outdoors, going for alms, wearing rag robes are ascetic practices, which the buddha allowed each monk to choose if they wish to or not. It’s allowable to sleep in huts (need to have enclosed place for the vassa), allowable to eat by invitation or the donors can come to monasteries to cook or offer food to be arranged as buffet there. This is the standard for many prominent forest monasteries. Allowable to receive and make use of clean robes. It’s actually not that easy to find rag robes unless the city itself is generally unhygienic…
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Namo Buddhaya!
At the earliest point, when the Buddha had only 5 disciples, they all lived in the forest. And these forest-dwellers were the most capable of attainment.
As i see it the norm has become the exception and the exception has become the norm.
The ways of the old are more or less extinct and with it gone are attainments.
I think it depends on one’s exposure.
I am mostly living in forest monasteries nowadays.
There’s a lot of dedicated lay people out there meditating too, and many of them wrote books claiming attainments, including students of Pa auk. So I don’t think it’s helpful to think that attainments are so rare.
I don’t think it depends on exposure and i don’t contrast living in the forest with living in the city.
It is my impression that at some point living in a forest monastery became synonymous with living in the forest. I believe that living in the forest actually means living in the forest, like living in the open air, a cave, under tree roots, etc.
[At Saavatthii] Now the Venerable Nanda, the Blessed One’s first cousin, put on well-pressed took a bright shiny bowl and went before the Blessed One. Having saluted the Blessed One he sat down to one side. As he sat there the Blessed One said: “It is not suitable for you, Nanda, who as a young man of good family have left the household life, in faith, for homelessness, to appear in well-pressed robes, with painted eyes and a bright shiny bowl. The proper thing for you, Nanda,… is to be a forest-dweller, to go for alms in ragged robes, dwelling aloof from sense-desires.” [He added the verse:]
Maybe I’ll see Nanda once In the forest, dressed in rags, Living just from cast-off scraps,
Quite detached from sense-desires.After that the Venerable Nanda became a forest-dweller, going for alms in ragged robes, dwelling aloof from sense-desires.
Nando Sutta: Nanda
I believe that this was the norm for the very early bhikhhusangha and that it was the norm for Alara Kalama & Uddaka Ramaputta and their students.
My impression is that new monks were encouraged to live in the forest once their concentration was deemed sufficient.
Do you have direct knowledge that there exist no beings in extant Buddhist traditions - ordained or not - that do this? Go to live in a cave or forest in complete seclusion for months and years at time to develop concentration and practice? Do you have direct knowledge that this is discouraged by all extant Buddhist traditions?
I’m aware of popular books and movies that purport to share the biographies of people who have done this - lived in a cave or forest for years at a time - for the purposes of dhamma practice in the 20th century. Some still alive.
Here is one documented case: Tenzin Palmo - Wikipedia, but I don’t think I’d be very surprised to learn of such examples from all extant Buddhist traditions. I can understand the hypothesis that it is rarer now than it was in the Teacher’s time, but I don’t have any direct knowledge of this.
^1 an interview
I am generalizing i don’t know everyone but this is certainly the exception. Therefore i said that the norm has become the exception.
As far as i know the thai legacy ajahns were also doing this.
I assume there are some people who still do this. I’ve heard reports.
My intention wasn’t to disparage new bhikkhus but more so to lament what has been lost.
I personally don’t see any incentive to ordain if i can’t do these hings, to live in the forest, eat only alms food and wear rag robes (optional).but u an not like everyone i am sure others would have other incentives.
I understand. Your statement was so unequivocal that I surmised you were probably disheartened. My intention was to give heart so that you can rejoice in what has not been totally lost! 
This might be a case of the perfect being the enemy of the good though? Couldn’t it very well be that for many who ordain they are not yet ready to live in a forest or a cave and that by ordaining they’ve taken a step that will lead in the right direction so that in the future they will be ready?
Being a non-ordained lowly sentient being myself, I marvel and rejoice in both types of beings - those who ordain and those who go a step beyond and hope to one day follow in their footsteps.
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I’ve thought about this much. The suttas do set a standard for when one is ready to go into he forest, it’s when sila is established, then one goes into the forest to develop jhanas.
Therefore i think many monks could do it, especially monks who are well-versed in the texts and have good behavior, i thi k that it’d be very beneficial for them.
I understand this principle. My impression that people are not even trying because for many generations the ascetic practices have been neglected and if one now would declare that ‘i want to live in the forest, eat only alms food and wear rag robes’ it would be strange and one wouldn’t fit in.
As i see it, before the texts were widely available there was an incentive to ordain as to be taught he dhamma. Now i think this incentive is largely negated because one can learn everything by self-study, including meditation.
The main incentives are then
- Free healthcare
- Not having to work for a living
- Status
- Asceticism
If we take asceticism off the list then i don’t even want to talk about it.
I am disheartened very much.
I was lately thinking that maybe ordaining is not worthwhile foreseeing that people will be difficult to deal with and recommendation letters difficult to obtain. Maybe it’s Mara making me think like this.
It’s difficult for me to make up my mind because my lay life is about as good as can be and there is much to give up.
Unless one is speaking of the habits of chipmunks rather than monks, the locative rukkhamūle most likely means “at the foot of a tree”, not “under the roots of a tree”.
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This wasn’t well spoken
Here is the text which i had in mind
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I wish to frequent remote lodgings in the wilderness and the forest.”
“Upāli, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.
Suppose there was a large lake, and along comes a bull elephant with a height of seven or eight cubits. He’d think, ‘Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ And that’s just what he does. Why is that? Because his large life-form finds a footing in the depths.
Then along comes a rabbit or a cat. They’d think, ‘What difference is there between me and a bull elephant? Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ They jump into the lake rashly, without thinking. You can expect that they’ll sink down or float away. Why is that? Because their little life-form finds no footing in the depths. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.
Suppose there was a little baby boy playing in his own urine and feces. What do you think, Upāli? Isn’t that a totally foolish game?”
“Yes, sir.”
“After some time that boy grows up and his faculties mature. He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows. What do you think, Upāli? Aren’t such games better than what he did before?”
“Yes, sir.”
“After some time that boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. What do you think, Upāli? Aren’t such games better than what he did before?”
“Yes, sir.”
“But then a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect, ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
They avoid injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They avoid seeing shows of dancing, singing, and music . They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They avoid running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and establish mindfulness in front of them.
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?”
“Yes, sir.”
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?”
“Yes, sir.”
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ What do you think, Upāli? Isn’t this state better than what they had before?”
“Yes, sir.”
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …” …
“Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a mendicant enters and remains in the dimension of infinite space. What do you think, Upāli? Isn’t this state better than what they had before?”
“Yes, sir.”
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a mendicant enters and remains in the dimension of infinite consciousness. …” …
“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …
“Going totally beyond the dimension of nothingness, aware that ‘this is peaceful, this is sublime’, they enter and remain in the dimension of neither perception nor non-perception. What do you think, Upāli? Isn’t this state better than what they had before?”
“Yes, sir.”
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. What do you think, Upāli? Isn’t this state better than what they had before?”
“Yes, sir.”
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal. Come on, Upāli, stay with the Saṅgha. If you stay with the Saṅgha you’ll be comfortable.”
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Thank you Bhante, i saw that mistake.
Sometimes trees do fall over uprooted and one could use that for shelter but i meant living at the foot of a tree.
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This would seem the prerequisites then? I take ‘noble’ here to mean non-ordinary and probably quite rare; the exception rather than the rule if you will? 
Yet, amazingly these great beings do still exist in the world by numerous accounts. I rejoice that it is still so!
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Or perhaps it refers to a meditator who has attained the ability to dive into the earth as if it were water? 
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I don’t think that one has to be ariya to practice that sense restraint and all. I think the word noble there is used in reference to the practice akin to monks either talking about the dhamma observing ‘noble silence’
Here a relevant excerpt
“But, Master Gotama, remote jungle-thicket resting places in the forest are hard to endure, seclusion is hard to practise, and it is hard to enjoy solitude. One would think the jungles must rob a bhikkhu of his mind, if he has no concentration.”
“That is so, brahmin, that is so. Remote jungle-thicket resting places in the forest are hard to endure, seclusion is hard to practise, and it is hard to enjoy solitude. One would think the jungles must rob a bhikkhu of his mind, if he has no concentration.
“Before my enlightenment, while I was still only an unenlightened Bodhisatta, I too considered thus: ‘Remote jungle-thicket resting places in the forest are hard to endure…the jungles must rob a bhikkhu of his mind, if he has no concentration.’
“I considered thus: ‘Whenever recluses or brahmins unpurified in bodily conduct resort to remote jungle-thicket resting places in the forest, then owing to the defect of their unpurified bodily conduct these good recluses and brahmins evoke unwholesome fear and dread. But I do not resort to remote jungle-thicket resting places in the forest unpurified in bodily conduct. I am purified in bodily conduct. I resort to remote jungle-thicket resting places in the forest as one of the noble ones with bodily conduct purified.’ Seeing in myself this purity of bodily conduct, I found great solace in dwelling in the forest.
“I considered thus: ‘Whenever recluses or brahmins unpurified in verbal conduct…unpurified in mental conduct…unpurified in livelihood resort to remote jungle-thicket resting places in the forest…they evoke unwholesome fear and dread. But…I am purified in livelihood. I resort to remote jungle-thicket resting places in the forest as one of the noble ones with livelihood purified.’ Seeing in myself this purity of livelihood, I found great solace in dwelling in the forest.
“I considered thus: ‘Whenever recluses or brahmins who are covetous and full of lust…I am uncovetous…’
“‘…with a mind of ill will and intentions of hate…I have a mind of loving-kindness…’
“‘…overcome by sloth and torpor…I am without sloth and torpor…’
“‘…overcome with restlessness and unpeaceful in mind…I have a peaceful mind…’
“‘…uncertain and doubting…I have gone beyond doubt…’
“‘ …given to self-praise and disparagement of others…I am not given to self-praise and disparagement of others…’
“‘…subject to alarm and terror…I am free from trepidation…’
“‘…desirous of gain, honour, and renown…I have few wishes…’
“‘…lazy and wanting in energy…I am energetic…’
“‘… unmindful and not fully aware…I am established in mindfulness…’
“‘…unconcentrated and with straying minds…I am possessed of concentration…’
“ I considered thus: ‘Whenever recluses or brahmins devoid of wisdom, drivellers, resort to remote jungle-thicket resting places in the forest, then owing to the defect of their being devoid of wisdom and drivellers these good recluses and brahmins evoke unwholesome fear and dread. But I do not resort to remote jungle-thicket resting places in the forest devoid of wisdom, a driveller. I am possessed of wisdom. I resort to remote jungle-thicket resting places in the forest as one of the noble ones possessed of wisdom.’ Seeing in myself this possession of wisdom, I found great solace in dwelling in the forest. SuttaCentral
I think that this wilderness living is a point of contention.
There is a sutta saying that one needs to be an arahant to live in the forest
“Endowed with five qualities, monks, a monk is fit to resort to isolated dwellings in the wilderness & in forest groves. Which five?
“There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
“He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views.
“He keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
“He attains—whenever he wants, without strain, without difficulty—the four jhānas that are heightened mental states, pleasant abidings in the here & now.
“He—with the ending of effluents—remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.
“Endowed with these five qualities, monks, a monk is fit to resort to isolated dwellings in the wilderness & in forest groves.”
Yet there are other texts that appear to contradict this
"Endowed with five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked [release]. Which five?
"He is a person who imposes only a little [on others]: one of few duties & projects, easy to support, easily contented with the requisites of life.
"He is a person who eats only a little food, committed to not indulging his stomach.
"He is a person of only a little sloth, committed to wakefulness.
"He lives in the wilderness, in an isolated dwelling place.
"He reflects on the mind as it is released.
“Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked.”
Monks, what more is to be done? Monks, a monk lives in a secluded dwelling-place – a forest, the base of a tree, a mountain, a valley, a cave, a cemetery, a grove, in the open air, or on a heap of straw. After his meal, when he has returned from alms-round, he sits down, crosses his legs, and establishes mindfulness as foremost. He abandons covetousness about the world and abides with a mind free of covetousness; he purifies the mind of covetousness. He abandons aversion and hatred, he abides with a mind free of aversion, with compassion for the welfare of all living beings; he purifies the mind of aversion and hatred. He abandons dullness and sleepiness, he perceives light and is mindful and completely aware; he purifies the mind of dullness and sleepiness. He abandons restlessness and anxiety, he abides unagitated with an internally tranquil mind; he purifies the mind of restlessness and anxiety. He abandons doubt, he abides beyond doubt, free of perplexity about wholesome phenomena; he purifies the mind of doubt.
The latter has a lot more support.
Whether monks should live in the forest was also the controversy of the first schism. Devadatta convinced many people that everyone should be living in the forest.
It wasn’t something that everyone was doing but apparently some people wrongly thought that it was completely necessary.
I definitely don’t think that it was rare but I think that it became less common as many new people joined the order with little experience and weren’t doing it.
I think that at some point it became the exception because of many new people swelling the ranks of those who are not doing it.
Here an example
Near Rājagaha, in the Bamboo Grove. Then thirty mendicants from Pāvā went to the Buddha. All of them lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; yet they all still had fetters. They bowed to the Buddha and sat down to one side.
Then it occurred to the Buddha, “These thirty mendicants from Pāvā live in the wilderness, eat only almsfood, wear rag robes, and own just three robes; yet they all still have fetters. Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?” SuttaCentral
I think we often merely seek a lifestyle that suits are character and does not lead to much inner conflict and chaos. For that reason one could think that one must become a monk, with a relative simple life.
But probably this is wrong and one must not choose for a simple way of living but choose to become simple oneself. Abandon ones own complexity in stead of choosing for a simple life.
My impression is that we all have our personal issues. But they can be mistakenly seen as spiritual qualities, as virtues. For example, shyness, introvertness, retraint, afraid to express oneself freely, not being able to live loosely etc. Issues. Not signs of nobilty nor greatness but mere issues.
Probably the normal life is a much better place to deal with these issues, ripen, and deal with it.
I also feel it is very important not to become even more small-minded. If the life of a monk makes one even more small minded, i do not think this is a good choice. Probably this would happen to me.
I think i would become small minded when i have to obey so much rules.
For myself i have seen there is no end to suffering for the small mind. One needs a large mind, unlimited.