Analysis of Dhutanga

The objective of Dhutanga is to remove defilements in order to cleanse and perfect moral virtue beyond the ordinary. The methodology is to observe one or more of the thirteen Dhutanga practices just reviewed. Indicators of success are improved attainment in meditation, having fewer desires, becoming less demanding, feeling contented, seeking seclusion, exerting effort to remove defilements and knowing what is and what is not beneficial.

Society thinks of an ascetic lifestyle as austere or severe because it means giving up the hectic confusion, pressure and emptiness of modern consumerism. But, Lord Buddha extols the Middle Path, also avoiding the extreme of self-punishment. Thus, to the practitioner, a more austere or Dhutanga lifestyle can appear simple, pure and natural. Anticipated benefits from Dhutanga practices are improved meditation, simplicity, exemplary behavior, feeling content, calm and at peace.

1. Benefits

• Ascetic Life: Simple, pure, natural, clean, wholesome, unpolluted, remote, sheltered, private.
• Good behavior: Calm, patient, quiet, polite, sincere, respectful, humble, appreciative, poised, cultured.
• Good Feelings: Content, calm, peaceful, light, free, independent, unburdened, effortless.

2. All Dhutanga as One Vow

The following analyses are based on Badantacariya Buddhaghosa’s explanation of the commentaries in Chapter Two of the Path of Purification or Visuddhimagga. The presentation is reformulated for easier comprehension by modern readers.

All Dhutanga as One Category: Volition

All Thirteen Dhutanga practices fall into one category as essentially the volition of undertaking or a specific intention formalized into a vow along with corresponding procedures. A practice is broken when one intentionally breaks the vow. No ecclesiastical penalty (Apatti) is applicable when one is broken and it can be undertaken again.

Two Categories: Dhutanga that Should or Should Not Be Cultivated

Dhutanga practices can be divided into two categories as those that should or should not be cultivated. [But, this grouping will vary for different monks.] When one is cultivating a Dhutanga practice and finds that his meditation improves, he should [continue to] cultivate it, but when he is cultivating and finds that his meditation deteriorates, he should not cultivate it. When he finds that whether or not he cultivates it, his meditation only improves and does not deteriorate, he should cultivate it out of compassion for later generations, and when he finds that whether or not he cultivates it, his meditation does not improve, he should still cultivate it for the sake of acquiring the habit for the future. So, there are of two kinds: what is and what is not to be cultivated.

Two Categories: Dhutanga Connected or Not Connected with Requisites

Dhutanga practices can also be divided into two categories as connected with or not connected with requisites. The Sitter’s Practice of not lying down to sleep is the only practice not connected with requisites. It is connected with energy. The other twelve are all connected with requisites.

Four Categories: Dhutanga Connected with Robes, Food, Shelter and Energy

Dhutanga practices can be divided into four categories in accordance with the requisite they are connected with: robe, food, shelter, and/or energy. There are two connected with robes, five connected with alms food, five connected with the shelter, and one connected with energy. It is the Sitter’s Practice that is connected with energy, the Rest are obvious.

Eight Categories: The Whole Group Taken as One vow has Only Eight Ascetic Practices

The commentary concludes that there are only eight Dhutanga practices in the Set Group: three “Principal” Practices that head groups of others and five “Individual” Practices that stand alone. These are:

Three Principal Dhutanga Practices Head Groups

The commentary lists the three Principal Dhutanga practices that head groups of other practices as: the House-to-House Seeker’s Practice, the One-Sessioner’s Practice, and the Open-air-Dweller’s Practice. One who keeps the House-to-House Seeker’s Practice will keep both the Alms-Food-Eater’s Practice and the Bowl-Food-Eater’s Practice. The Later-Food-Refuser’s Practice will be kept well by one who keeps the One-Sessioner’s Practice, also, what need has one who keeps the Open-Air-Dweller’s Practice to keep the Tree-Root-Dweller’s Practice or the Any-Bed-User’s Practice? [Note that these lesser vows can be undertaken by one who does not wish to make the stronger commitment. The commentary is considering one who takes all the vows as a set group.]

Five Other Practices Stand Alone

The commentary lists the five individual, stand-alone Dhutanga practices as: the Forest-Dweller’s Practice, Refuse-Rag-Wearer’s Practice, the Triple-Robe-Wearer’s Practice, the Sitter’s Practice, and the Charnel-Ground-Dweller’s Practice. These five plus the previous three Principal Practices come to only eight practices total, when adopting all of the Dhutanga practices as a set group.

Dhutanga Practices Adopted Individually

1. Dhutanga for Monks

All thirteen Dhutanga practices that have been described are appropriate to be practiced by monks. There are two concerning robes, five concerning food, five concerning resting place, and the Sitter’s Practice which concerns energy [See Table on page 86].

2. Dhutanga for Others

Some Dhutanga practices are also available for Nuns, Male Novices, Female Novices, and Laypersons. There are eight practices appropriate for Nuns, twelve for male novices, seven for female novices, and two for the laity.

The Dhutanga practices available for nuns are reduced from thirteen to eight because there are five practices which Lord Buddha considered too difficult for nuns. These five are: (1) Forest-Dweller, (2) Late-food-Refuser, (3) Open-Air-Dweller, (4) Tree-Root-Dweller, and (5) Charnel-Ground-Dweller/Visitor.

Dhutanga practices available for male novices are reduced from thirteen to twelve. Triple-Robe-Wearer (Tecivarikanga) is not available because novices do not have a set of three robes.

For the same reason, Dhutanga practices available for female novices are reduced from eight to seven. As for males, the Triple-Robe-Wearer Practice is not available because female novices do not have a set of three robes.

Laymen and laywomen can undertake only two Dhutanga practices,  One-sessioner Dhutanga and the Bowl-Food-Eater’s Practice. Those who do undertake Bowl-Food-Eater can eat from only one container, like one plate or one bowl as alms bowls can only be used by monks and novices.

For all groups, it must be remembered that Tree-Root-Dweller, and Open-Air-Dweller cannot be practiced during the four months of the rainy season, because of the health risk.

Conclusion

In conclusion, Dhutanga practices offer enhanced opportunities for monks and other practitioners to develop their moral purity (Sila) in action, speech and thought by accepting and practicing austere commitments.

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