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.
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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 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.
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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 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
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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 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
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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 NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture ASuivey on Dhutafiga Practice in Bangladesh 39 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 impermanence 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. NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture 4o 7e-v\thet ;zlt# 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 mindfulness 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 NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture ASurvey on Dhutafiga Practice in Bartgladesh 41 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. NII-Electronic Library Service Society for thetheStudy Study of Pali and BuddhistCultureBuddhist Culture 42 .c-v\thth]S((t\ 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. NII-Electronic Library Service