8. The Forest-Dweller’s Practice (Arattikanga)

Arattikanga means the Dhutanga practice of monks who always live in the forest. A monk who observes Arattikanga-dhutanga is called Arattika or an Arattikanga-bhikkhu. Living in the forest is very beneficial for developing the mind to become concentrated easily, because it is far from disturbances which would otherwise distract the mind. Aratti-kanga is one of the most popular Dhutanga practices.

Undertaking Words

There are three ways in which ârattikanga can be undertaken, by saying either:
    1. Gamantasenasanam patikkhipami.
        I will not live in any shelter.
    2. Arattikangam samadiyami.
        I undertake to observe the Dhutanga of monks who live in the forest.
    or by saying both together:
    3. Gamantasenasanam patikkhipami, Arattikangam  samadiyami.
        I will not live in any shelter. I undertake to observe the Dhutanga of monks who live in the forest.

Method of Practice

If there is any business which the Arattikanga-bhikkhu must attend to which requires his leaving the forest to go to a temple in a village or any other non-forest temple, he must return to the forest before dawn of the next day. If a new day dawns while he is outside the forest, his Dhutanga is broken.

If the preceptor or senior teacher of an ârattikanga-bhikkhu is sick and does not live in a forest temple, the ârattikanga-bhikkhu can take him to a village temple but he must return to the forest by dawn in order to preserve his Dhutanga. However, if the preceptor gets worse before dawn, he should stay with his preceptor rather than preserve his Dhutanga. Dhutanga which is broken can be undertaken again.

Definition of a house

A house or shelter is any hut, whether or not there is a fence or there are people living there, or even if there are ox carts parked there for over four months, this is still called a house.

Definition of the surroundings (Upacara) of a house

For a house with a fence, if a moderate man stands at the pillar or corner stone of the house and throws a rock with all his strength beyond the fence. The distance from the pillar to where the rock falls is called one Leóóupata (where the rock falls).  A circle around the house with the radius of one Leddupata is called the Upacara (surroundings) of a house.

For a house without any fence, if a lady stands at the edge of the village holding a pot of water and throws the water with all her might, the distance from the house to where the water falls is called the Upacara of the house. From this Upacara [where the water fell] to one Leóópata [rock  fall], this is still considered the area of the house. From one Leddpata to one more Leddpata [two Leddpatas], this is considered the surroundings (Upacara) of a village.

Definition of forest

According to the Vinaya, everything except a house and the surroundings village (Upacara), is considered  forest (Vin. 1/85/85).

According to the Abhidhamma, everything outside the area designated by a pillar or corner stone is called forest (Vbh. 35/616/338).

According to the Sutta, anything a distance of at least 500 meters from a village is called forest (M. 1/123).

Distance measurement

For a house inside a fence, measure 500 meters from the village gatepost. For a house without a fence, measure the first Leóóupata to the fence of the forest temple. The commentaries explain that if a temple has no fence, one should measure from the first building, the eating or conference room, the Bodhi tree or the Cetiya. The Commentary in the Majjhima-Nikaya explains that the Upacara of a temple hall is the same as the Upacara of a house measured by a two Leóópatas [radius from the hall]. This is considered the surroundings (Upacara) of temple hall which is also the approximate measure of the distance between village and forest.

Types of practice

1. In the supreme practice, the monk must be in the forest at dawn every day without exception.
2. In the moderate practice, the monk can stay in the temple in the village for four months of the rainy season, rather than in the forest.
3. In the mild practice, the monk can stay in the village temple for eight months, four months of the rainy season and four months of the cool season.

Broken Dhutanga

The Dhutanga of the monk of all three types is broken whenever he is outside the forest and cannot go back before dawn, except if he is listening to Dhamma until after dawn or he finishes listening to Dhamma and it becomes dawn while he is walking back, then, Dhutanga is not broken. However, if he finishes listening to Dhamma and then sleeps until dawn, his Dhutanga is broken.

Benefits of the Forest-Dweller’s Practice

1. A monk who lives in the forest will attain levels of meditation he has never attained before or preserve meditation undiminished.
2. The monk who lives in the forest is praised by Lord Buddha who said, “Nagita, the Tathagata is pleased with monks who  dwell in the forest” (A. 23/1/123).
3. Dangers such as disturbing pictures [which distract the mind] will not disturb monks who live in the forest.
4. One will not fear, because one becomes used to the forest.
5. One will eliminate attachment to life.
6. One will taste peaceful happiness.
7. One will live appropriately for wearing the rag robe.

9. The Tree-Root-Dweller’s Practice (Rukkhamulikanga)

Rukkhamulikanga means the Dhutanga practice of a monk who always dwells at the roots of a tree. A monk who observes Rukkhamulikanga-dhutanga is called Rukkhamulika or a Rukkhamulika-bhikkhu. This is different from the Forest Dweller’s Practice in that he dwells at the roots of a tree. This means having no shelter such as a hut constructed. However, Lord Buddha allowed this to be undertaken for only eight months per year outside of the Buddhist lent or the rainy season. During the four months of the rainy season, monks must live in a shelter to protect their health.

Undertaking Words

There are three ways in which Rukkhamulikanga can be undertaken, by saying either:
    1. Channam patikkhipami.
        I will not take cover.
    2. Rukkhamulikangam samadiyami.
        I undertake to observe Dhutanga of monks who always dwell at the roots of trees.
or by saying both together:
    3. Channam patikkhipami, Rukkhamulikangam samadiyami.
        I will not take cover. I undertake to observe the Dhutanga practice of monks who always dwell at the roots of a tree.

Method of Practice

The Rukkhamulika-bhikkhu will avoid the following trees: trees near the border of a temple, a Cetiya-type tree where anyone is enshrined, any trees with sap, trees with fruit, trees with flowers, trees with bats, and trees in the middle of a temple. He can choose a tree behind a temple for undertaking his Dhutanga, but he must beware that people often pick fruit or flowers from the trees, making seclusion difficult.

Types of practice

1. In the supreme practice, when the monk has chosen a tree, he cannot let anyone else sweep or do whatever they want around that tree. He must use his feet to sweep leaves or rubbish out by himself.
2. In the moderate practice, the monk can ask anyone he encounters to sweep.
3. In the mild practice, the monk could ask a layman or novice to level the sand and build a fence with a gate, but when the temple is busy and  crowded he should not sit there, he should find a quiet place to sit.

Broken Dhutanga

The Dhutanga is broken immediately when a monk of any of the three types enters into a shelter. But, the Commentator for the Anguttara Nikaya said, “Dhutanga is broken when a monk of any of the three types knowingly stands in a shelter until dawn.” [Just before dawn, it is allowable.]

Benefits of the Tree-Root-Dweller’s Practice

1. One will be well behaved regarding the requisites. Lord Buddha said, “Ordination is to dwell at the root of a tree. This is where monks sit and sleep” (Vin. 4/143/193).
2. One is praised by Lord Buddha: “Monks, the root of a tree is a trifling thing, easily obtained and blameless” (A. 23/27/34).
3. One always attains perception of impermanence because of     the changing of the leaves.
4. One eliminates the misery of shelters and calms down     pleasure in the work of construction.
5. One lives with celestial beings who live in trees.
6. One is well behaved with virtues such as being undemanding.

10. The Open-Air-Dweller’s Practice (Abbhokasikanga)

Abbhokasikanga means the Dhutanga practice of monks who always dwell in the open air. It is called Abbhokasikanga-dhutanga. Monks who observe this Dhutanga are called Abbhokasika or an Abbhokasika-bhikkhu. Abbhokasikanga-dhutanga means refusing to live in a shelter such as a hut, hall, pavilion or even at the roots of a tree or in a cave. The monk must use a sleeping umbrella or use his robe to make a tent in the open air. This Dhutanga is allowed to be observed only for the eight months outside the rainy season. It is not allowed during the four months of the rainy season in order to avoid sickness.

Undertaking Words

There are three ways in which Abbhokasikanga can be undertaken, by saying either:
    1. Channatca rukkhamulatca patikkhipami.
        I will not live in a shelter nor dwell at the roots of a tree.
    2. Abbhokasikangam samadiyami.
        I undertake to observe the Dhutanga  practice of monks who live in the open air.
    or by saying both together:
    3. Channam rukkhamulatca patikkhipami, Abbhokasikangam samadiyami.
       I will not live in a shelter or dwell at the roots of a tree. I undertake to observe the Dhutanga of monks who live in the open air.

Method of Practice

A monk observing Abbhokasikanga-dhutanga can attend morning and evening chanting, meditation, listen to Dhamma and follow the obligations of the Sangha. If he is in the temple while it is raining, he can wait until the rain stops before leaving. It is also acceptable to go into the dining hall or pavilion to fulfill obligations to one’s Preceptor or to bring food for senior monks. In addition, it is proper to enter a shelter or a hall to give a sermon, study, or help with obligations such as putting things away. When the monk is traveling and it rains, he can stay in any roadside shelter until the rain stops, but should not run except to protect important belonging of a senior monk that he is holding during his travels. Rukkhamulikanga-bhikkhus can also follow the practices of Abbhokasika-bhikkhus mentioned above.

Types of practice

1. In the supreme practice, the monk cannot stay in the shade of a tree, mountain or shelter, he must use the robe as a shelter outside.
2. In the moderate practice, the monk can stay in the shade of a tree,  mountain or shelter, but should not go inside the shelter.
3. In the mild practice, the monk can use the overhang of a rock, branch of a tree, thick umbrella, or even a remote abandoned hut.

Broken Dhutanga

Dhutanga is broken when an Abbhokasika-bhikkhu enters a shelter or dewells at the roots of a tree with the intention to stay. The Commentators for the Anguttara Nikaya says that Dhutanga is broken when a monk with any of the three types of Abbhokasikanga-dhutanga knows that dawn is coming but still stays in a shelter or at the root of a tree until dawn breaks.

Benefits of the Open-Air-Dweller’s Practice

1. One eliminates the concerns of temples.
2. One calms sloth and laziness.
3. One is not attached to shelter.
4. One becomes independent and can go anywhere.
5. One becomes well behaved with virtues such as being undemanding.

11. The Charnel-Ground-Dweller’s Practice (Sosanikanga)

Sosanikanga means the Dhutanga practice of monks who live in a cemetery. A monk who undertakes this Dhutanga is called Sosanika or a Sosanikanga-bhikkhu.

Undertaking Words

There are three ways in which Sosanikanga can be undertaken, by saying either:
    1. Nasusanam patikkhipami.
        I will not live in a place which is not a cemetery.
    2. Sosanikangam samadiyami.
        I undertake to observe the Dhutanga practice of the monks who live in a cemetery.
    or by saying both together:
    3. Nasusanam patikkhipami, Sosanikangam samadiyami.
        I will not live in a place which is not a cemetery. I will undertake to observe the Dhutanga practice of the monks who live in a cemetery.

Method of Practice

If a place has been recently designated as a cemetery, a Sosanikan-ga-bhikkhu should not live in that place immediately because no corpses have been burned, thus, it is not yet a cemetery. But, if the last corpse was burned there at least twelve years before, then that place can be considered a cemetery. Here is what a Sosanikanga-bhikkhu needs to know about how to live in a cemetery:

Dos and Don’ts

1. The monk should not do any job there such as building a shelter for walking meditation, building a bed, providing water, or teaching Dhamma in the cemetery. This is a difficult Dhutanga and it is hard to observe. Therefore, when a monk moves to a cemetery he should be careful, letting a senior monk or town official know first, to prevent danger such as from bandits who might steal things and then flee to the cemetery or might drop their valuables in the cemetery and then flee. If the owner of the stolen items chases the bandits to the cemetery, he or she might mistake the monk for a bandit and tell the official to punish him. If the monk tells a senior monk or official in advance, he can be his witness.
2. When the monk practices walking meditation, he should look at where the corpses are burned as a warning to protect himself with a mind detached from life.
3. When traveling to the cemetery, the monk should not walk on the road. He should choose another path to avoid questions.
4. The monk should examine and remember the surrounding area during the day, such as where trees or stumps are located to avoid mistaking them for ghosts at night.
5. Even non-humans [ghosts] move around and make noise. The monk should not harm them with magic spells, but should share his loving kindness and merit with them.
6. The monk should not miss even one day in the cemetery. The    Anguttara Nikaya Commentator has said, “A monk should live in the cemetery from 10 PM until 2 AM and then go back to the temple between 2 AM and dawn.”
7. The monk should not eat the favorite food of non-humans, such as deserts covered with sesame seeds, rice mixed with beans, fish, meat, milk, oil or sugarcane juice.
8. The monk should not enter into the homes of families because his robes and body might smell of corpses and a non-human might follow him. However, he can go for the alms round as usual. This is the tradition that a Sosanikanga-bhikkhu should follow.

Types of practice

 In the supreme practice, a monk lives in a cemetery which has three features: (1) There is still a pyre to burn corpses, (2) There are still  corpses left in that place, (3) There is still the sound of mourning relatives in that place.
In the moderate practice, the monk can live in a cemetery with any one or more of these three features.
In the mild practice, the monk can live anywhere that is considered a cemetery.

Broken Dhutanga

Sosanikanga-dhutanga is broken when the monk with any of the three types of practice stays overnight in a place which is not a cemetery. The Anguttara Nikaya Commentator says, “Dhutanga is broken on the day that the Sosanikanga-bhikkhu does not enter the cemetery.”

Note

Sosanikanga-dhutanga means the Dhutanga of monks who live in a cemetery. In practice, there are two types: (1) To always live only in a cemetery and (2) To live in a village temple but undertake to go to the cemetery daily.

The first matches the meaning of “living in a cemetery” with the obligation that “Dhutanga is broken when staying in a place which is not a cemetery.” The second does not match this meaning. It just means a monk who always goes to a cemetery. Dhutanga is broken on any day that he does not go to a cemetery. This is implied by the intention to go to the cemetery and then return to the temple before dawn. This second type should be called the Dhutanga of a monk who always visits a cemetery.

Benefits of the Charnel-Ground-Dweller’s Practice

1. One constantly develops mindfulness of death.
2. One lives without carelessness.
3. One always attains the Nimitta of impurity (Asubha).
4. One calms sensual desire.
5. One always sees the reality of the compound condition.
6. One always feels pity.
7. One eliminates intoxications such as ignoring disease and death.
8. One calms fear [because he is used to dwelling in the cemetery].
9. One will be praised and respected by humans and celestial beings.
10. One will become well behaved with virtues such as being undemanding.

12. Any-Bed-User’s Practice (Yathasanthatikanga)

Yathasanthatikanga is the Dhutanga practice of monks who take any bed provided, generally called Yathasanthatikanga-dhutanga.  A monk who observes Yathasanthatikanga is called Yathasanthatika or a Yatha-santhatika-bhikkhu. It means not choosing or troubling anyone about the shelter provided, accepting anything.    

Undertaking Words

There are three ways in which Yathasanthatikanga can be undertaken, by saying either:
    1. Senasanaloluppam patikkhipami.
        I will not be greedy regarding a shelter.
    2. Yathasanthatikangam samadiyami.
        I undertake to observe the Dhutanga of monks who take any shelter provided.
or by saying both together:
    3. Senasanaloluppam patikkhipami, Yathasanthatikangam samadiyami.
        I will not be greedy regarding a shelter. I undertake to observe the Dhutanga of monks who take any shelter provided.

Method of Practice

When the monk in charge of shelter tells one where to stay, the Yathasanthatika-bhikkhu must be satisfied and not choose to wait until another monk moves out. Wherever the monk arranges his shelter, he must accept whether it is good or not.

Types of practice

1. In the supreme practice, the monk will not ask where he will live, whether his shelter is far or near, whether there are non-humans or wild animals such as snakes around, or whether it is cold or hot.
2. In the moderate practice, the monk can ask but cannot take a look beforehand.
3. In the mild practice, the monk can ask and take a look beforehand and if he already lives there and becomes uncomfortable, for example, getting sick, he can ask for a new lodging if needed.

Broken Dhutanga

Yathasanthatikanga-dhutanga is broken immediately when a practitioner with any of the three types becomes difficult or greedy regarding shelter.

Benefits of Any-Bed-User’s Practice

1. One follows the instruction of Lord Buddha to, “Be content whatever you get.” 46
2. One benefits religious companions by not making trouble over choosing a shelter.
3. One calms attachment to what is crude or refined.
4. One reduces feelings of pleasure and displeasure.
5. One reduces greed.
6. One becomes well behaved with virtues such as being undemanding.

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