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Dhutanga Connected with Robes

1. Refuse-Rag-Wearer’s Practice (Pamsukulikanga)

Pamsukulikanga is the Dhutanga practice of using only rag-robes, generally called Pamsukulikanga-dhutanga. A monk who undertakes Pamsukulikanga is called Pamsukulika or a Pamsukulika-bhikkhu. This means he only uses a rag-robe.

The word Pamsukula means a rag or ugly cloth stained with dust. A rag abandoned on the road, in the cemetery or on a trash pile is without owner and nobody wants it. This is the piece of cloth a monk will sew together, clean and dye with natural colors from bark or leaves, then he claims it as his robe. This is called Pamsukula or forest cloth. This is the meaning most people understand. In fact, the true meaning was cloth from the shroud of a dead body or cloth left in the cemetery.

Undertaking Words

There are three ways in which Pamsukulikanga can be undertaken, by saying either:
   1. Kahapatidhanacivaram patikkhipami.
       I will not receive a robe offered by laity.
   2. Pamsukulikangam samadiyami.
       I undertake to observe the Dhutanga of monks who only use rag-robes.
   or by saying both together:
   3.   Kahapatidhanacivaram patikkhipami, Pamsukulikangam     samadiyami.
       I will not receive a robe offered by laity. I undertake to observe the Dhutanga of monks who only use rag-robes.

Method of Practice

There are various types of rag-robes: The shroud used to wrap a dead body, The cloth abandoned in the market or along the road, Cloth abandoned on a trash pile, Maternity Cloth etc.
In conclusion, cloth abandoned or not needed and left for a monk to find, can be cleaned, sewn, and dyed to make a complete set of robes. Initially, Lord Buddha allowed those wishing to ordain to use such rag-robes. Later, people wanted to offer cloth so Lord Buddha also allowed this to be received. However, Lord Buddha did not give up the use of rag-robes. Lord Buddha praised those such as Phra Maha Kassapathera who wore rag-robes. Even Lord Buddha Himself wore rag-robes to set an example.

Cloth not considered a rag-robe

Cloth offered to a Sangha [not less than four monks] by saying “Sanghassa dema – we give this to the Sangha.” Or cloth obtained similarly by a monk is not a rag-robe. Similarly, cloth that one monk gives to another monk undertaking Dhutanga is not considered a rag-robe, because it belongs to a Sangha in a temple.

The rag-robe does not need to be handed to a monk

A rag-robe has no owner. It is usually left in the places already mentioned. If anybody wants to donate a rag-robe, this can be done by leaving it where a monk will find it. Thus, it should not be handed to the monk.

The rag-robe that is pure from both sides

Any cloth that one monk offers to another monk or that is offered by laity, leaving it near the feet of a monk without handing it to the monk and then that monk hands it to the Pamsukulika-bhikkhu is considered a rag-robe that is pure from one side. It is pure for the laity who leave it without handing it to the Pamsukulika-bhikkhu.

Cloth given by laity by handing it to a monk who later leaves it near a Pamsukulika-bhikkhu, without laying it in the hands of the monk is considered pure rag-robe from one side which is the side of the monk who left it without handing it to the Pamsukulika-bhikkhu.

Cloth that is left by a layman near a monk who takes it and leaves it near the Pamsukulika-bhikkhu is a pure rag-robe from both sides.
If a monk obtains cloth with his hands, and then presents it to the Pamsukulika-bhikkhu by placing it in his hand, this cloth is impure or an inappropriate rag-robe from both sides. An appropriate Rag-robe must be left somewhere without being handed to a monk and without being presented to the Sangha.

Types of practice

There are three types of Pamsukulikanga practice:

In the supreme practice, a monk will use only rags which are left in a cemetery and will not receive any rag that a person leaves to be found.
In moderate practice, a monk will only receive cloth that the laity leave intentionally for a monk to use.
In mild practice, a monk will accept rags left nearby.

Broken Dhutanga

In the above three types of Pamsukulikanga-dhutanga, if the monk undertaking Dhutanga is content with or takes pleasure in the cloth left by the laity, his Dhutanga is broken immediately. This is not an offence, because Dhutanga is not a discipline required by Lord Buddha. It can be undertaken again.

Benefits of Refuse-Rag-Wearer’s Practice

Using rag-robes is behaving well regarding the requisites of clothing. According to Lord
Buddha’s statement, “Ordination is based on rag-robes [as clothing]” (vin. 4/87/106).
Pamsukulikanga practice continues the ancient tradition of the Noble Ones, contentment with rag-robes.
Pamsukulikanga practice makes one comfortable by having little and having little to maintain.
It frees one from reliance on others, in particular on receiving robes from the laity.
One eliminates fear of the robe being stolen.
One eliminates craving for the robe.
One has a requisite which is appropriate for monkhood.
One has a requisite praised by Lord Buddha who said, “Monks, rag- robes are a trifling thing [no need to buy], easily obtained and blameless” (A. 21/27/34).
One develops confidence in the Triple Gem.
One develops the virtue of being undemanding.
One develops right practice.
One sets a good example for the next generation to follow.
One follows the tradition of Lord Buddha who wore rag-robes.

2. Triple-Robe-Wearer’s Practice (Tecivarikanga)

Tecivarikanga is the Dhutanga practice of only using three robes. A monk who observes this Dhutanga is called Tecivarika or a Tecivarika-bhikkhu. The three robes consist of the outer robe (Sanghati), under robe (Antaravasaka) and upper or inner robe (Uttarasanga). Strict practice is not using any other robes.

The difference between Tecivarikanga and the normal discipline is that Lord Buddha’s normal discipline allowed a fourth robe called an extra rope (Atireka-civara) for up to ten days. After that, a monk needs to share the ownership of the extra rope with another monk. In the rainy season, the addition of a rain’s cloth is also allowed, but after the rainy season it must be given up.

In addition, after the end of the Buddhist Lent, monks will have the special benefit permitted of the Buddhist Lent from the robe’s ceremony (Kathina) to keep more than three robes until the end of the special benefit period. However, Tecivarikanga means having only three robes, no matter what season it is or what benefit the monk has earned, he still uses only three robes. Note that the vest (Ansa) is permitted and excluded from the three robes mentioned above.

Undertaking Words

There are three ways in which Tecivarikanga can be undertaken, by saying either:
   1. Catutthacivaram patikkhipami.
       I will not receive the fourth robe.
   2. Tecivarikangam samadiyami.
       I will undertake to observe the Dhutanga of monks who use only three robes.
or by saying both together:
   3. Catutthacivaram patikkhipami, Tecivarikangam     samadiyami.
       I will not receive the fourth robe. I will undertake to observe the Dhutanga of monks who use only three robes.

Method of Practice

If a monk cannot make a robe because of sickness or because he has no assistance or no tools, after obtaining cloth, the monk can keep it as long as he wants without any punishment for cloth collection. However, after finishing the robe and having it dyed, the monk cannot keep the robe. If he does, he will become a dishonest Tecivarika-bhikkhu.

The types of practice

In the supreme practice, a monk who observes the rule strictly must dye either the under robe or the upper robe first, by dying one and wearing the other. He must hurry to dye and dry either one of the upper or under robes first, then wear the finished robe while dying the other. The outer robe should not be worn on its own. Therefore, the under and upper robes should be dyed first. This is the tradition for a monk who lives in a temple near a community.
For a monk who lives in the forest, far from a village, he can dye the upper robe and the under robe at the same time but he needs to stay close to them so that if someone passes, he can use them to hide his body.
In the moderate practice, the monk is allowed to wear a spare robe during the dying process.
In he mild practice, the monk can temporarily borrow a robe from a fellow monk to wear during the dying process.

The vest or singlet (Ansa)

A Tecivarika-bhikkhu is allowed to have a vest or monk’s singlet, but the width cannot be more than the distance from the tip of the thumb to the tip of the forefinger when the fingers are spread and the length cannot exceed three forearms measured from the crux of the elbow to the tip of a balled fist.

Broken Dhutanga

Whenever a monk following any of the three types of Tecivarika accepts a fourth robe [except the vest or monk’s singlet], his Dhutanga is broken.

Benefits of Triple-Robe-Wearer’s Practice

One will be content with just a robe to cover the body. He will feel free to go anywhere, like a bird can fly anywhere.

There is less work caring for and preparing robes.
There is no collection of excess robes to look after.
One feels less burden concerning robes.
This calms greed for an unnecessary extra robe.
The monk constantly practices calming defilements by being content with the robes he has.
The virtue of being undemanding will develop.

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