3. Alms-Food-Eater’s Practice (Pindapatikanga)

Pindapatikanga is the Dhutanga practice of always going out for alms, it is generally called Pindapatikanga-dhutanga. The monk who always goes for alms is called Pindapatika or a Pindapatika-bhikkhu. The rice or food put in the bowl is called Pindapata. The monk who searches for food by visiting families is called Pindapatika.

Undertaking Words

There are three ways in which Piõóapatikanga can be undertaken, by saying either:
    1. Atirekalabham patikkhipami.
        I will not receive any extra gain.
    2. Pindapatikangam samadiyami.
        I will undertake to always go for alms.
or by saying both together:
    3. Atirekalabham patikkhipami, Pindapatikangam samadiyami.
        I will not receive any extra gain. I undertake to always go for alms.

Method of Practice

The Pindapatika-bhikkhu cannot accept fourteen types of food:

  1. Food offered to the Sangha,Food offered to a particular monk,
  2. Food offered by invitation,
  3. Food offered by ticket,
  4. Food offered fortnightly,
  5. Food offered on the fortnight days of recitation of the Sangha’s rules of practice,
  6. Food offered on the first day of the lunar fortnight,
  7. Food offered to an arriving guest monk,
  8. Food offered to a monk preparing to travel,
  9. Food offered to a sick monk,
  10. Food offered to a monk who is the attendant of a sick monk,
  11. Food offered to a temple,
  12. Food offered by the people living around the temple,
  13. Food offered by arrangement.

If a donor does not specify the food for the Sangha, but says, “Sangha  please come receive food” at his or her house, then the Piõóapatika-bhikkhu should go as this is proper to receive.

Food by ticket provided by the Sangha which does not include anything else such as medicine, is not considered food for the Sangha [the first type] and this is proper to receive.

Food which is made by the laity at the temple, such as in the temple kitchen is also proper to receive, Dhutanga is not broken.

Types of Practice

  1. In the supreme practice, the Piõóapatika-bhikkhu can receive food that laity offer at the front or the back. Even when the layman at the doorway takes the bowl inside to fill it and then gives it back to him, he can receive the food. However, if the Pindapatika-bhikkhu sits to eat, he will not receive any more food on that day.
  2. In the moderate practice, if he has already sat down to eat, he can accept additional food offered, but he cannot accept an invitation for food on the next day.
  3. In the mild practice, if he sits down to eat, he can still receive additional food and can also accept an invitation to receive food the next day or any day later on.

The supreme practice gives more benefit

A Pindapatika-bhikkhu of the supreme type will be more comfortable and feel more freedom than the others. According to one story, there were three Pindapatika-bhikkhus with the three different types of Pindapatikanga-dhutanga living together. One day there was a sermon on the Ariyavansa Sutta far away. The monk with supreme practice asked the other two monks to go to listen. The one with moderate practice said “I have been invited to receive food, I will be too late to go.” The other monk said, “I have been invited to receive food tomorrow. I cannot go because I would have to stay overnight.” Thus, the monks who undertook moderate and mild practice missed the important Sermon. The monk who undertook the supreme practice went out for alms in the morning and after eating was free to taste the Sermon.

Broken Dhutanga

Dhutanga is broken when the Pindapatika-bhikkhu of any of the three types is content with extra food offered such as ticket food.

Benefits of Alms-Food-Eater’s Practice

  1. The monk who always goes on alms round will be well behaved regarding the requisites necessary for survival. Lord Buddha said, “Ordination is based on food gathered on alms round by monks’ energy” (Vin. 4/87/106).
  2. One continues this second traditional practice of the Great Noble Ones, which brings contentment with alms-food.
  3. One feels freedom from all others. He is able to live by himself.
  4. One will have the requisite of food which Lord Buddha praised, “Monks, alms-food of scraps is a trifling thing, easily obtained and blameless.”
  5. One will overcome laziness by going out to receive alms-food.
  6. One has pure livelihood.
  7. One practices the duties of a monk perfectly because one of the duties is going for alms-food.
  8. One is not a burden to anybody.
  9. Laymen have the opportunity to practice generosity.

 

4. House-to-House-Seeker’s Practice (Sapadanacarikanga)

Sapadanacarikanga is the Dhutanga practice of always going for alms-food to each house in order. The monk who undertakes Sapadana-carikanga-Dhutanga is called Sapadanacarika or a Sapadanacarika-bhikkhu. Sapadanacarikanga means to go receive alms-food from each house in order by house, in order by alley and in order by road, not skipping any house whether the food offered is good or not. He waits until it is sure that the laity in a house do not wish to offer, then he continues on.

Undertaking Words

There are three ways in which Sapadanacarikanga can be undertaken, by saying either:
    1. Loluppacaram patikkhipami.
        I will not go for alms-food with greed.
    2. Sapadanacarikangam samadiyami.
       I will undertake the Dhutanga of those who always go for alms-food to every house in order.
     or by saying both together:
    3. Loluppacaram patikkhipami, Sapadanacarikangam samadiyami.
        I will not go for alms-food with greed. I will undertake the Dhutanga of those who always go for alms-food to every house  in order.

Method of Practice

If a Sapadanacarika-bhikkhu stands at the doorway, he will need to be sure there is no danger such as a dangerous dog or a household without faith who might swear at him or harm him. If there is danger or if no one wishes to give food, he must decide “this is not a house” and continue on. But, if he used to receiving food from that house, he should not pass on.

The Sapadanacarika-bhikkhu should go for alms-food early in the morning because it takes a long time to go to every house in order and gain enough food. Sometimes, it might even exceed the proper time for eating.

If someone offers food at the temple or someone runs up during the alms round and asks to take his bowl to fill it, this is acceptable.

Types of practice

  1. In the supreme practice, the monk will not receive food from a person at a house which he has already passed. He will not receive food from a house which is in advance of where he is and he will not receive food from a person who runs over and asks to take his bowl home to fill it. However, when he is standing at a doorway, if the layman wishes to take the bowl from his hand to fill it with food inside the house and then give it back to him, he can give his bowl to that household only or to a household which brings food to fill his bowl. He will receive from that house only. He will not receive from other houses.
  2. In the moderate practice, he can receive food from a house he has already passed or a house ahead and can receive food from a person who takes the bowl home to fill it. When he stands at the doorway and the householder takes the bowl inside to fill it, this is acceptable, but he cannot sit while waiting.
  3. In the mild practice, he can receive every type of food already mentioned and can sit while waiting.

Broken Dhutanga

Dhutanga is broken immediately when a monk with any of the three types of Sapadanacarikanga-dhutanga receives food with greed.

Benefits of House-to-House-Seeker’s Practice

  1. One is always new to the family [avoiding involvement].
  2. One is not dependent on any family, like the moon stands alone in the sky.
  3. One avoids the misery in the family.
  4. One always kindly helps all people to have an equal         opportunity.
  5. One is free of danger or bad rumors which might arise due to involvement with a family.
  6. One avoids being busy with invitations.
  7. One is not busy with people offering food out of order.
  8. One practices undemanding virtue well.

5. One-Sessioner’s Practice (Ekasanikanga)

Ekasanikanga is the Dhutanga practice of monks who sit only once to eat. A monk who observes Ekasanikanga-dhutanga is called Ekasanika or an Ekasanika-bhikkhu. When he sits down on the mat to eat, he will not get up until he is done. If he gets up for any reason, whether he is full or not, he will not sit down to eat a second time that day. This is the one session eating practice.

Eating one session means just sitting one time to eat. If a monk gets up from the map and wants to eat more, either on the same mat or a different mat, he would break the Ekàsanikaïga-dhutaïga practice. 

Undertaking Words

There are three ways in which Ekasanikanga can be undertaken, by saying either:
    1. Nanasanabhojanam patikkhipami.
        I will not sit and eat on different mats.
    2. Ekasanikangam samadiyami.
        I undertake to observe the Dhutanga of monks who sit and eat on only one mat.
or by saying both together:
    3. Nanasanabhojanam patikkhipami, Ekasanikangam      samadiyami.
        I will not sit and eat on different mats. I undertake to observe the Dhutanga of a monk who sits and eats on only one mat.

Method of Practice

When an Ekasanika-bhikkhu sits in the dining hall, he does not sit on the mat of a senior monk, he should determine an appropriate location. If his Preceptor or senior teacher walks by while he is eating, it is proper for him to stand up to show respect. If he does not, he will commit an ecclesiastical offence of Dukkata, but his Dhutanga is not broken. However, Phra Cul. abhay from Lanka who has memorized the complete Tripitaka says that if the monk undertakes to observe eating at one sitting, he cannot get up unless he is already finished eating. If he gets up to show respect to his Preceptor or to a senior instructor, he should not sit down to eat again.

Types of practice

  1. In the supreme practice, whether there is a lot of food or not, once food is put in the alms bowl, he will not receive additional food, even though others see him not eating and offer medicine such as margarine. He can receive such for medicinal purposes, but not for eating.
  2. In the moderate practice, as long as he is still eating from his alms bowl, he can receive additional food. An Ekasanika-bhikkhu with moderate Dhutanga can continue eating until there is no more food in his alms bowl.
  3. In the mild practice, as long as he does not get up, he can eat any additional food until he receives water for washing his alms bowl or when he gets up from his mat. An Ekasanika-bhikkhu with mild practice is called Udakapariyantiko (one who has water to finish). He can eat as long as his alms bowl has not been washed with water. He is also called âsanapari-yantiko (one who has a mat to finish), this means he can continue eating as long as he does not get up.

Broken Dhutanga

Dhutanga is broken immediately when an Ekasanika-bhikkhu of all three types sits and eats on different mats or on the same mat. This means sitting and eating for a second time the same day.

Benefits of One-Sessioner’s Practice

  1. One will have fewer illnesses.
  2. One will be more comfortable with the physical body     [not overweight].
  3. One will be agile because of being light.
  4. One will become healthy.
  5. One will be happy everywhere because of no worry about     eating.
  6. One does not have the opportunity to commit the offence of Pacittiya [the fifth precept of the Bhojanavagga - Not eating food that is not left over].
  7. One will calm the addiction to the taste of food.
  8. One is well behaved with virtues such as being undemanding.

6. The Bowl-Food-Eater’s Practice (Pattapindikanga)

Pattapindikanga means the Dhutanga practice of monks who eat only from their alms bowl. A monk who observes this Dhutanga is called Pattapiõóika or a Pattapindika-bhikkhu. He does not eat food from any other container. He refuses a second container. The first container is his alms bowl. This tradition is popular among monks of the forest tradition because it is convenient.

Undertaking Words

There are three ways in which Pattapindikanga can be undertaken, by saying either:
    1. Dutiyabhajanam patikkhipami.
        I will not use a second container.
    2. Pattapindikangam samadiyami.
        I undertake to observe the Dhutanga of monks who eat food only from the bowl.
    or by saying both together:
    3. Dutiyabhajanam patikkhipami, Pattapindikangam  samadiyami.
        I will not use a second container. I undertake to observe the Dhutanga of monks who eat food only from the bowl.

Method of Practice

If the monk receives food by hand which is already in a container and is drinkable rice porridge (Yagu) made only from pure rice, he can drink it before or after a meal. But, if it contains other food such as fish paste mixed with the drinkable porridge, this would look ugly, so he should put each in his bowl one at a time and eat them separately.

If he receives things which are mixable and which do not look ugly, like honey and granulated sugar, he can mix them together, but he should be careful to receive the honey in an appropriate amount. In addition, fresh vegetables can be eaten by hand or mixed in the bowl. Another container, even a leaf, is not appropriate because it is still considered a container, and he must not accept a second container.

Types of practice

  1. In supreme practice, the monk should not spit except when he eats sugar cane or a bunch of rice. If a monk uses one hand to hold food, he cannot use the other hand to break it into smaller pieces [such as when eating sticky rice.]
  2. In moderate practice, the monk can use both hands to make smaller pieces.
  3. In mild practice, he can put anything suitable in the bowl and can break it into pieces.

Broken Dhutanga

Dhutanga is broken immediately when there is pleasure regarding a second container.

6.4 Benefits of the Bowl-Food-Eater’s Practice

  1. One calms cravings of taste.
  2. One calms greed for food.
  3. One takes advantage of the nutrients in the food.
  4. One eases worry over preservation in other types of containers.
  5. One prevents distraction during eating. [The mind can focus because everything is mixed in the bowl.]
  6. One develops good behavior with virtues such as being undemanding.

7. Later-Food-Refuser’s Practice (Khalupacchabhattikanga)

Khalupacchabhattikanga means the Dhutanga practice of monks who do not eat food which arrives later. It is called Khalupacchabhat-tikanga-dhutanga. Monks who undertake this Dhutanga are called Kha-lupacchabhattika or a Khalupacchabhattika-bhikkhu.This is the explanation in the commentary, “There is a bird called Khalu, which picks up fruit with its beak. If the fruit falls from its mouth, it will not eat any fruit that day. This is like self-punishment for being careless. Similarly, the monk who undertakes Khalupacchabhattikanga-dhutanga will not accept any food offered later on while he is eating.”

Undertaking Words

There are three ways in which Khalupacchabhattikanga can be undertaken, by saying either:
    1. Atirittabhojanam patikkhipami.
        I will not receive extra food.
    2. Khalupacchabhattikangam samadiyami.
        I undertake to observe the Dhutanga of monks who do not eat food brought later on.
or by saying both together:
    3. Atirittabhojanam patikkhipami, Khalupacchabhattikangam samadiyami.
       I will not receive extra food. I undertake to observe the     Dhutanga of monks who do not eat food brought later on.

Method of Practice

When a Khalupacchabhattika-bhikkhu has already refused food, he cannot later accept that food if it is re-offered. This is the practice of the Khalupacchabhattika-bhikkhu.  

Types of practice

  1. In the supreme practice, when the monk swallows the first mouthful, he automatically rejects any other food offered later. He cannot receive any additional food offered later on.
  2. In the moderate practice, when the monk rejects any kind of food, he cannot eat that kind of food [such as rice] offered later, but can eat other kinds of food [such as fruit] offered later.
  3. In the mild practice, the monk can eat any type of food so long as he does not get up from his mat.

Broken Dhutanga

Khalupacchabhattikanga-dhutanga is broken immediately when the monk of any three types rejects food and then accepts it if it is re-offered.

Benefits of Later-Food-Refuser’s Practice

  1. One is far from the offence of eating food that is not left over  [the fifth precept of the Bhojanavagga Pacittiya].
  2. One always has a comfortable feeling stomach.
  3. One has no need to think about collecting more food.
  4. One has no need to search for additional food.
  5. One is well behaved with virtues such as being undemanding.

Print this pagePrint this page

Top