Society for thetheStudy Study of and Buddhist Culture

A Survey on Dhutafiga Practice in Bangladesh

-Focus on Chittagong and Chittagong Hill Tracts-

Gyana Ratna

Though Islam dominant in Bangladesh, there is a microscopic Buddhist community that has fo11owed for many years. It is worth noting that, at present, Bangladesh is a strong breeding ground for

TheravEda Buddhism. However, it is true that although monastic life in

Bangladesh is regulated by the rules mentioned in the , duutanga is

rarely practiced. At present some ardent monks are trying to practice it and devote

themselves to its establishment in the monastic orders ofBangladesh. In this

article I would like to fbcus on the dZiutahga practice in Bangladesh and

compare it with textual references.

1. Etymologicat Definition of deutahga

The word cthutahga is a combination of d7iuta+afiga. cthuta is pp. of

"to "to "to dhunditi, which means shake off", remove", destroy" and ahga

"a "shaking means set of'.(i) Therefbre, literary d)hutanga means off the

defilements (iobha-greed, dosa-hatred, and moha-delusion) through a set of ascetic practices."(2) These are s'trict observances recommended by the

Buddha to monks, to help to cultivate contentedness, renunciation, energy

and the like. One or more of them may be observed for a shorter or longer

period of time.

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2. 13 dhutafiga in the Pali Nikfiya(3) and the Vinaya pitaka(`)

In the Pali Nikaya, especially in the INtfisl. III. 113, there are 9 kinds of

d7iutanga mentioned & AN. I, III, we can see 13 kinds ofcthutahga but never

together or in the same place. On the other hand Vin. Suttavibhafiga

mentioned only 4 kinds of duutahga and side-by-side Vin. Parivara was

mention 12 kinds of cthutanga. Let us see in the fo11owing chart I & II:

2.1.Dhutafigain the Pali Nikfiya

ChartI

22.Dhutafiga in the Pali Vinaya

Chart II

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A Survey on Dhutafiga Praetice in Bangladesh 31

3. Dhutaitga in the (') and the (8)

Chart III

In Charts I and II, if we look carefu11M we can see that a list of 13

cthutanga does not appear in the Pali Canon, but we can find 12 in Vinaya

Parivara text. Nine (Nos. 1, 3, 5, and 8-13) appear at Majjhima-nikaya III.

1 13; here they are mentioned, along with other attributes or accomplishments

-such as being born ofa noble family, being learned, being a preacher, and

attaining certain meditative states-n account of which the monk is not to

pride himself at the expense of others. But in the later works of Upatissa's Vimuttimagga and 's Visuddhimagga (Chart III) we can see

there were 13 cthutafiga practice mentioned. Though MN. III doesn't mention a list of 13th dhutahga practice in one place but AN. I. and III. combined

mentioned 13 d7iutahga. Later, the Vimuttimagga and the Visuddhimagga

were colleted all of them in one place, which became 13 in list. Therefore, there is no doubt that tthutafiga practice was exercised during the Buddha's time too. Let us take this opportunity to present a survey on cthutaabga practice

in Bangladesh.

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4. History ofDhutafiga Practice in Bangladesh

It is difficult to ascertain just when and how cthutanga practice was

introduced to the monastic orders ofBangladesh. In my survey I discovered that

Ven. Prajna Tissa Mahathera ofTalsora, Patiya, in Chittagong district, was the

pioneer ofthe practice. Lateg a few devoted monks practiced d7iutahga and, at present, interest in cthutahga is growing. Let us look at some of the d]iutahga practitioners ofBangladesh.

4.1. Venerable Prajna Tissa Mahfithera

In 1910-20, the Venerable Prajna Tissa Mahathera of Talsora, was practicing duutahga. During my research I discovered that he was also

practising sosdinika d7iutahga very strictly. According to the Visuddhimagga

there are three kinds ofpractices ofduutahga. These are strict, medium and

mild. It is mentioned that sosOniko `thutanga practitioners shouldn't build a

hut or make a comfortable bed at the graveyard. They should sit with their

backs to the wind but shouldn't sit facing the wind. A sosjniko practitioner

shouldn't eat fish or meat and shouldn't drink milk or buttermilk because

those things are liked by non-human beings. During the sosjniko (thutahga

practice, at dawn, takes mat and robes and returns to the monastery and avoids other dwelling places. Ifhe dwells in any other place, he breaks or fails

"dwelling in the observance of among the graves".

4.2. Ven. Anandha Mitra Mahathera

He was born in Andharmanik, Raozan, Chinagong. After his ordination he started to practice sosdiniko cthutahga alonge with other cthutahga. But he

was strongly observed sosjniko cthutanga. For his further development of

sosdiniko d7iutahga Ven. Anandha Mitta went to the then Burma. At Akiwab

a very big sosanaAmardivati by name was the ground for sosjnika d)Piutahga.

He vvent there and practiced sosjniko cthutanga for a couple ofyears. He was

one of the greatest Buddhist scholars too. From Burma he went back to

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Chittagong and practice sosjnika cthutahga at Betagi Buddhist cemetery and

then he went to the India. In India also he practiced. He passed away in 1996.

4.3. Ven. S5danfinandha Mahathera

Ven. Sadaninandha Mahathera (Vana Bhante) is one of the holiest and

most respected monks fbr Bangladeshi Buddhists. He was born 8th January

1920 at Morghona, Chittagong Hill Tracts. He was ordainined at the age of

29. After his ordination Ven. went to the deep fbrests ofthe Chittagong Hill

Tracts where he practiced meditation and cthutanga. He told me that during his meditation practice he also observed the 13 cthutanga. He also mentioned that without d7;utahga practice, nobody could attain any kind of spiritual progress. His experience taught him that it is very hard to practice clhutahga

in Bangladesh because the society is not Buddhist. Most of the Buddhist

people, including many monks, dofit even know about dhutahga. Regardless

of what people said about him, some thought him to be mad; he continued to

practice his holy cthutariga. According to Ven. Sadananandha, cthutanga

practice need not be compulsory fbr all monks and novices but it would be of

great benefit to them. Ven. Sadananandha produced a booklet on tthutaabga, Suditth. i(9). Although not comprehensive, it is the only published work in

Bengali language about cthutanga.

4.4. Ven. Prajna Bangsha Mahathera

Ven. Prajna Bangsha Mah5thera was born in 1950 at Jobra, Hathazari

under Chittagong District. He ordained in 1971 during the freedom fighting

rnovement of Bangladesh. He is a successfu1 and creative minded monk in

modern Buddhist community. Venerable completed a master's degree in

Bengali Literature and studied Pali and Buddhism at Chittagong University

He also had special training in Pali Literature at Maharagama

Training center in Colombo, Sri Lanka. In addition, he is a great master of meditation. In mid 1996 he met Ven. Sadan5nandha and started to practice dhutanga. Among the 13 (thutahga, Ven. Prajna Bangsha, gradually observed

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10 of them. According to him it is very difficult in Bangladesh to observe

pamsukiilika, wearing patch-up robes, rukkhamtilika, living under the tree

and sosjniha, living in the cemetery-though these are rarely observed in

"The other Buddhist countries. He also produced a book on d7;utahga called Practice of Spiritual Precepts and Duties of Lay Disciples(iO)". This book is

the 2nd publication on cthutahga in Bengali, which contains a clear explanation ofthe practice. Ven. Prajna Bangsha and almost.ofhis disciples

are still practicing cthutahga in their daily life.

5. A Brief Explanation on 13 Dhutafiga Practice in Bangladesh

"vows 5.1. PaTpsukalikafiga(Li): Means a practitioner who to wear only robes made from picked-up rags", and is one of the ascetic rules of purification. There are two kinds ofpicked-up rags. The 1st are ownerless, the

2nd are those thrown away by people. Those which one picks up in a

cemetery, from a dirt-heap, in the street, or from the road-side and cuts, dyes,

"picked-up pieces together, sews to completion and uses, are called drags which are ownerless". Remnants of cut-cloth, torn pieces of cattle-bitten,

mouse-gnawed or burnt cloth and cloth thrown away, cloth on corpses, and

"picked-up cast-off cloth of ascetics are called rags which are thrown away

by people". Ifa practitioner receives offerings of"picked-up rags" from any it is called a failing of observance of practice. At present in

Chittagong and Chittagong Hill Tracts there are few observing this. But Ven.

Sidananandha Mahathera told me that he practiced it befbre when he was in the forest. He also mentioned that it's really very difficult to practice pamsuku'liha in non-Buddhist countries because people don't understand it. I

have heard there is a monk living in Katachari Forest Meditation Center,

Rangamati district, practicing pamsuktiliko but not strictly. The benefits ofpicked-up rags are that one doesn't have to depend on

others. There is no fear of losing ones clothing and one is not attached to

them. Thieves do not want picked-up rags. Picked-up rags are always

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sufficient fbr one's purpose. In getting picked-up rags one is not troubled and will be an example to good fblk.(i2) 5.2. Ticivarikafiga(i3): Where the practitioner refuses to use extra robes

except ticivara, sanghati-a shoulder cloak, uttardisanga-upper robe, and

"triple-robe- antaravjsaka-inner garment. This type of practice is called wearer's" practice. When a monk or novice accepts a fourth robe, it is called failing of practice. Most of the disciples of Ven. Sadananandha Mahathera and Ven. Prajna Bangsha Mahathera's practise ticivarika dhutathga in

Chittagong and Chittagong Hill Tracts. By the avoiding of more robes the

monks can slowly be free from attachment they told me. They have no fear

of losing their robes too. It is an observance of a good person. A monk or

novice gives up the holding of unnecessary, lessens troubles and becomes more modest. As a flying bird that does not yearn for what it leaves behind is

fi11ed with content, so is he. This observance is doubt free.

"practice 5.3. Pindapatikafiga: The of going fbr alms" is one of the 13 ascetic purification-exercises. Practitioner refuses to accept private invitation

and he survives only by collecting alms. There are three kinds ofinvitations.

The 1 st one is general invitation, the 2nd one is invitation to visit, and the 3rd one is a repeated invitation. If a dhutanga practitioner accepts any of these

"going three kinds of invitation, he fails in the observance of fbr alms".

Among the 13 athutaabga. pin. 4apjtika is 2nd popular practice in Bangladesh. The life of a monk is dependent on pindapata. Therefore, all monks practice

this d7iutahga though not in every day. But some centers in Bangladesh such

as (see chart JPBS Vbl. 15, pp. 33-5) are practicing pin. dopdtiko d7iutahga in their daily life. In Bangladesh befbre going to collect alms a temple

messenger informs the householders. But in some places were duutanga

practitioner are collecting alms every day, villagers confirm the day and time

monks have to go fbr alms. 5.4. SapadAnac2rikahga: Not omitting any house whilst going for alms is

called sapadanacjrika. As fbr example, when a monk enters a village for

alms, he is going for alms in regular order from the last house backwards.

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Omitting any house whilst going fbr alms is called failing of practice. This d7iutahga is also practicing in Chittagong and Chittagong Hill Tracts. But in Bangladesh people gather in a place near their house and give alms to the monks and Novices, which is mild practice rather than strict practice. In my survey discovered that sapadZinacjrika cthutahga is not easy to practice.

5.5. Ekasanikafiga: Eating at one sitting is called ekeisanika. There are three

limitations: a) sitting limitation, means after one finishes eating he can't sit

again to eat; b) water limitation, means after a monk fetches water and washes

his bowl, he can't eat again; and c) food limitation, means after one thinks,

"this bit of food is the last," he should not drink or eat any more. If any monk

fails to observe these three limitations his practice will be not successfu1. Almost of the cthutanga practitioner of Bangladesh are practicing this. In a village temple it is not easy to practice because the fo11owers ofthe temple

bring different kinds of fbod and drink which monk has to accept. Forest

dwellers can practice it more easily because no fbllowers will disturb him in

the fbrest.

5.6. Pattapipdikahga: Eating only from alms bowl is called patthapin. 4ika.

Such as when at the time of drinking rice gruel, eating only from the alms bowl gets curry that is put in a dish, he can first either eat the curry or drink

the rice gruel. Ifhe puts it in the rice gruel, the rice gruel becomes repulsive

when a curry made with cured fish, etc., is put into it. So it is allowable (to do

this) only in order to use it without making it repulsive. Such as honey, sugar,

etc. should be put into bowl. It is allowable to take green vegetables with the

hand and eat them. But unless he does that they should be put into the bowl.

Because a second vessel has been refused it is not allowable (to use) anything

else, not even the leafofa tree. Pattapin. 4ikahga has three grades: a) One who

is strict, except at the time ofeating sugarcane, it is not allowed (while eating)

to throw rubbish away, and it is not allowed while eating to break up rice-

lumps, fish, meat and cakes. But before starting to eat one can throw away the

rubbish, and broken up rice-lumps, meat and cakes. b) The medium one is

"hand allowed to break them up with one hand while eating; and he is called a

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ascetic". The mild one is called bowl ascetic'; anything that can be put into

his bowl he is allowed while eating, to break up, with his hand or with his

teeth. The moment any one ofthese three agrees to a second vessel his ascetic

practice is broken. These three grades practitioners are available in Bangladesh. Among the 13 d7iutanga practicepattapin. 4iko is most popular to the monks. Strict dhutafiga practitioners are living in the fbrest and medium and mild practitioners are living in the village temple. Medium pattapin. 4ika

practitioners receive everything befbre eating and take ffuit and sweet rice gruel separately but when eating, put it in the bowl. The mild one is also widely practicing in the monastic order. Instant ofdishes they use a bowl and

take everything inside the bowl when they are eating.

5.7. Khalupacchabhattikahga: The later food refuser'spractice means, one

abandons expectation and avoids extra food after his only meal has been

concluded is called khalupacchabhattikahga. wnen that later food refuser

has shown that he is satisfied, he should not again have the food made

allowable and eat it. There are three kinds of later fbod refuser's practice: a)

One who is strict has thus shown that he has had enough; he does not eat the

second lump after swallowing the first; b) The medium one eats also that food

with respect to which he has shown that he has had enough and c) the mild

one goes on eating until he gets up from his seat. The moment any one of these three has eaten what has been made allowable after he has shown that

he has had enough, his ascetic practice is broken. This dZiutahgn practice is

also available in Bangladesh. In Chittagong a few ofthe monks and Novices

are practicing it but in Chittagong Hill Tracts most of the fbllowers monks and Novices of Ven. Sadananandha Mahathera's are practicing it.

5.8. Arafifiikafiga: When a monk stays at a village temple he is used to

meeting many people and his mind is touched by the five objects ofsense and saturated with the desire for pleasure. When one sees these he leaves for the forest to practice, this is called in Pali Arafifiika. A village is defined as any

human settlement from one cottage to many; even a caravan in continuous

existence for more than four months counts as a village. There are different

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arguments about village and fbrest. I prefer the Vinaya example-"except the village and its precincts, all is forest;'(i4) a confirmation is provided from the

"having Abhidhamma (Vibhafiga), which says, gone out ofthe boundary post

ofthe village, the rest is fbrest."

forest dweller is five hundred bow-lengths.(i6> One bow-length is four cubits

of an average man. If a monk dwells in a village, he may fails in the

observance of fbrest dwelling. One who is strict must always meet the dawn

in the forest; the medium one is allowed to live in a vi11age for the four months

ofthe Rains and the mild one, fbr the winter months too. In my survey I saw

that Shilchari Forest Meditation center is located around 40 minutes far from

the villagers (by foot), Katachari Forest Meditation Centers is around 35 minutes from the villagers (by fbot) and around 30 mihutes far from villagers is Mahamuni Forest Meditation Centers (by foot). I came to know that the

explanation of distance of a fbrest dweller is not clear in Vimuttimagga and

Visuddhimagga. Even though it is not clear most of the Forest Center of

Bangladesh is located around 30 minutes far from local community (by foot).

At list 50 more monks and Novices are dwelling in the fbrest and practicing

this Orafifiikohga cthutahgu in Chittagong Hill Tracts. In my survey I came to

know that practicing drafifiika in Chittagong Hill Tracts is really diMcult because in some places they have water problems, food problems and also medicine problem. Most ofthe practitioners are facing malaria problems as

well as.

The benefits are these: A forest dweller monk who has given attention to the perception of fbrest (MN. Sutta 121) can obtain hitherto unattained concentration, or preserve that already obtained. And the master is pleased "so, with him, according as it is said Nagita, I am pleased with the monk's

dwelling in the forest".(i7) When he lives in a remote abode unsuitable visible

objects do not distract his mind. He is free from anxiety; he abandons

attachment to life; he eaj oys the taste of the bliss of seclusion.

5.9. Rukkhamalikafiga: Theplace on which shadows oftrees fa11 during the

day and the place where leaves of trees fa11 when there is no wind are the

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places to dwell is called the tree root dweller. One avoids dangerous decayed

trees, rotten trees with hollows and trees haunted by evil spirits. One avoids

roofed places. The three grades of observance are: a) One vvho is strict is not

allowed to have a tree that he has chosen tidied up. He can move the fa11en

leaves with his fbot while dwelling there; b) the medium one is allowed to get

it tidied up by those who happen to come along; and c) the mild one can take

up residence there after summoning monastery attendants and novices and

getting them to clear it up, level it, strew sand and make a fence round with a gate fixed in it. It is very rarely practicing in Bangladesh. Ven. Prajna Jyoti Mah5thera had practiced it before now only one monk in Chittagong Hill Tracts is practicing this tthutahga with mild fbrm. The benefit of this practices are: he practices in conformity with the '`The dependence, because ofthe words. going forth by depending on the root

of a tree as an abode";(ig) It is a requisite recommended by the Blessed One

"valueless, thus easy to get, and blameless";(i9) Perception of is aroused through seeing the continual alteration of young leaves; avarice

about abodes and love of work are absent; he dwells in the company of

deities; he lives in conformity with fewness ofwishes.

5.10. AbbhokEsikafiga: The later one is abbhokjisikohga, which means an

open-air dweller. This kind of cthutahga is merely practice in Bangladesh. The benefits of these practices are, the impediment of dwellings is severed; stiffhess and torpor are expelled; his conduct deserves the praise in the

"like Samyutta-nikaya(20) deer the monks lives unattached and homeless" he

is detached.

5.11. Sosfinikafiga: One who lives in a cemetery is called sosdinika.

Cemetery dweller should not live in some placejust because the people who "cemetery" built the village have called it for it is not a cemetery unless a

dead body has been burnt on it. But as soon as one has been burnt on it

becomes a cemetery. Even if it has been neglected fbr a dozen years, it is so

still. Befbre start the practice he should first inform the senior elder of the Order as well as head of the local representative in order to prevent trouble.

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When he walks up and down, he should do so looking at the pyre with halfan

eye and when he would like to go to the cemetery he shou!d avoid the main road and take a by path. He should define all the objects around him while it

is dalr3 so that they vvill not assume frightening shapes for him at night. Even

if non-human beings wander about screeching, he must not hit them with

anything. It is not allowed to miss going to the cemetery even fbr a single day.

He should not take such foods as sesame flour, pease pudding, fish, meat,

milk, oil, sugar etc., which are liked by non-human beings. He should not

enter the homes of families.(2i> Ven. Sfidananandha MahAthera and Vk)n.

Prajna Jyoti Mahathera had practiced it before. During my survey time I come to know that at present there are no practitioners of sosjnika cthutanga in Bangladesh.

The benefit ofcemetery dwellers are: He acquires ofdeath;

he lives diligently; the sign of foulness is available; greed fbr sense desires is

removed; he constantly sees the body's vanity of health etc; he vanquishes

fear and dread;(22) non human beings respect and honor him.

5.12. Yathasanthatikafiga: The monk sleeps on any place that is allowed to

"as- him when he is in a community of monks, and in that sense he is an

distributed user". Most of the cthutahga practitieners of Bangladesh are

observing it. In the forest whatever they have they are using it. They are not

asking anything from devotees but some times devotees are oflfering them

their essential things.

5.13. Nesajjikahga: The monk refuses to lie down and when resting adopts

the sitting posture. The sitter can get up in any of the three watches of the

night and walk up and down, for lying down is the only posture disallowed.

During the night-time also he is not allowed to go to bed for sleeping. Most

of them take rest in the sitting position. During my survey I met one of them

and asked him about his practice. He told me that after his higher ordination (about l year 6 months) he never took rest in the bed but still he is strong enough and dare to practice more and more with great effbrt. He also mentioned that in the beginning it was really very much hard to practice but

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now I feel much eajoy to practice it and my confidence regarding d7iutahga practice is growing much more stronger. The mental shackle described thus,

"he dwells indulging in the pleasure oflying prone, the pleasure oflolling the pleasure of torpor;'(23} is severed; his state is suitable for devotion to any

meditation subject; his deportment inspires confidence; his state favors the

application of energy; he develops the right practice.

6. Dhutafiga in Modern Soeiety

At present in Bangladesh there are two groups of monks and novices playing vital roles in society. One group is ascetic practitioners and the others are general practitioners. Ascetic practitioners are eajoying forest life and the general monks and novices are eojoying village or city life. But recently, the people of Chittagong City offered an old cemetery to the monks. In that cemetery they established a meditation center for practicing themselves as well as for the general public. Those monks who are living at that center are practicing cthutahga. Every day morning they collect alms and take fbod in their bowls. They are not taking any invitation except for preaching and

chanting. The city dwellers are very much happy to offer food, robes,

medicine, and all kinds ofnecessary goods to them.

7. Conclusion

From the above explanation it is clear that most of the tthutahga are practiced in Bangladesh. In the village temple monks and novices wouldn't able to practice it but most forest dwellers are practicing the d7iutahga. Though before it was rarely practiced in Bangladesh, now a lot of young, devoted monks and novices are trying to practice it humbly and lay people are supporting them. Therefore, I would like to say that the d])utanga practice in Bangladesh will soon spread and this will be of great help to all the monks

and novices.

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Notes and References

(1) SN. ifo1. I, 156; Th. I, 256=Miln. 245.

(2) Nyanatiloka: Manual ofBuddhist Tlerms, Frewin & Co., Ltd. Colombo 1972, p. 49. (3) AN.II!.219-20.

(4) Hermann Oldenberg (ed.): Vin. I, PTS 1993, p. 15; VL, pp. 131, 193; and I. B. Horner

(tran}): Book ofDiscipline. PTS 1996, p. 26. (5) AN.I.38. (6) ibid. I, 38.

(7) Vimunimagga,p.27.

(8) Visuddhimagga,p.59,

(9) Ven. SEdanatiandhaMahfithera: Suditt.hi. Raj VanaVihar, Rangamati, 1992.

(1ot Bhiklchu J. Prajnabangsha: Practice ofSpiritual Precepts and Duties ofLay Disciples.

Mainamati Art Press, Chittagong, Bangladesh 1998.

(11> MN. I. 30; SN. II. 202; AN. III, 187,219, 371; Vin. III. 15; IV, 360; Ud. 42; Pug. 55;

DhA. IVL 157.

(IZ AN.III.219:"vannitambuddhehibuddhasavakehi."

(1 si Vin. I. 289, 296; II. 302.

(14 Vin. III. 46. {IS Vbh, 251; Ps. I. 176.

{la Vin. IVL 183: Erafifiakarp senasanam pafica-dhanusatikam pacchimarp. (1" AN.III.343.

(1 si Vin. L 58, 96.

(1su AN IL 26. e{D SN. I. 199. aD He should not go into families' house because he smells of the dead and is fo11owed

by pis5sa (Pm. 84).

op MN. I. Sutta No. 4,

CZsi MN.I. 102. * This research work is supported in part by a postdoctoral fe11owship from JSPS.

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