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Inbangladesh Defilements(Iobha-Greed Society for thetheStudy Study of Pali 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 Theravada Buddhism 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 vinaya, 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. NII-Electronic Library Service Society for thetheStudyof Study of Pali andandBuddhist Buddhist Culture - 30 i £ V \thty]S(ft\ 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 NII-Electronic Library Service Society for thetheStudyof Study of Pali andandBuddhist Buddhist Culture A Survey on Dhutafiga Praetice in Bangladesh 31 3. Dhutaitga in the Vimuttimagga(') and the Visuddhimagga(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 Buddhaghosa'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. NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture 32 isc- V\thkpt k\ 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 NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture ASurvey on Dhutafiga Practice in Bangladesh 33 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 Bhikkhu 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 NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture 34 7sc-V#tstwXfk# 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 householder 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 NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture ASurvey on Dhutafiga Practice in Bangtadesh 35 sufficient fbr one's purpose.
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