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Account on the 13 ascetic practices (dhutanga):
Their origin; how, why, and for who Buddha established them, the reasons wich spur the adoption of one or many of them, the conditions wich have to be respected by the yogí, the procedure of adoption, about the accomplished beings in this practices...
Long before Buddha appeared into this world, there did exist ascetic practices designed for oppressing the body in as variegated as numerous ways. Those who adopted them believed that they would enable them to get liberated from the sorrow any living being. On the other hand, others were convinced that the ultimate goal of existence lied in knowing how to enjoy it to the full and focused all their efforts on best enjoying sensuous pleasures.
From his very first teaching, Buddha categorically rejected these two paths that he qualified of « extreme paths ». In this teaching, he explains us that only the moderate path, the « middle path », can lead us to the development of wisdom and right knowledge of reality. The two extreme paths develop, on their behalf, attachments and false views, contrary to the moderate path, which enables the lessening of attachments and the development of right view.
The conduct laid down by the Blessed one for monks and nuns (the pátimokkha), for novices (the 10 precepts) and for the laity (the 5 or 8 precepts) is sufficient guidance to anyone who conveniently trains into satipa††hána. To those who wish to much more rapidly or easily reach nibbána, he also taught a set of ascetic practices which are non-compulsory (the 13 dhutaýgas that are not included into the vinaya), which enables to reduce one's needs to the least, thus sparing, the one who adopts these practices, from pride, greed, and aversion, which constitute the main poisons on the path to liberation (only by practising certain dhutaýgas in daily life can we really understand this fact; results are impressing).
dhutaýgas are not designed for superior beings, neither for inferior beings. They are beneficial for all those who are able to put them into practice. A dhutaýga is not an extreme practice; it is a mere practice that enables the mind to be rapidly and easily purified, absolute prerequisite to the development of attention and concentration. It reduces useless impediments, such as excessive food, numerous clothes to look after, the agitation of inhabited areas, very various attachments. Provided it is conveniently adopted, no dhutaýga does cause to arise any kind of tiredness or oppression of the body or the mind. If a dhutaýga involves a great difficulty or a difficult effort to an individual, he shouldn't practice it, as it would become a practice extreme for himself.
Everyone is free, according to his capacities and wishes, to adopt one or several dhutaýgas, which each comprises three levels of restriction. The aim of these practices lies in providing an environment as auspicious as possible for renunciation.
Thus, the 13 dhutaýgas, which mean " renunciation " [to abandon (dhuta); state of mind (aýga)], are a set of practices designed for considerably reducing our attachments, in order to reach nibbána at the soonest, like a bird that crosses the cloudless sky on a straight line.
There do exist thirteen ascetic practices: two for the robes, five for the food, five for the spot of residence, and one for the posture (known to be the dhutaýga of effort). To get access to the detailed definition of a dhutaýga, click on its definition in the below displayed board:
For the practice of dhutaýgas, there do exist several kinds of motivations. A few can adopt one of them out of a bad purpose, in the aim of stirring up admiration around themselves, whereas others adopt one of these practices out of a genuine purpose, in order to cure themselves from kilesás, with the same state of mind into which one takes a medicine. Here are the five kinds of motivation that we can distinguish among those who adopt one or more dhutaýgas:
1) Out of complete ignorance, without even knowing their advantages: after having merely heard the practitioners of the dhutaýgas are of good renown, for being able to say " me, I practice the dhutaýgas", etc.
2) For benefitting with the advantages feeding up greed, such as: for receiving a lot of gifts, for being well considered by others, for causing a great veneration to arise from others, for attracting disciples to oneself, etc.
3) Out of madness, out of complete ignorance, without being in quest for anything whatsoever.
4) Because Buddha and ariyás praise such practices.
5) For benefitting with healthy advantages, such as: the capacity to be contented with very little, weakness inherent to greed, easiness to obtain what is needed, tranquillity, detachment, etc.
Buddha disapproved the first three motivations, he only approved the last two. An individual may then adopt one or several dhutaýgas only if he is motivated according to the fourth or fifth among these five kinds of motivations. However, a dhutaýga is of much higher benefit if it is adopted according to the fifth motivation instead of the fourth.
A practitioner of the dhutaýgas who is in the position of doing such practices (he undergoes a good state of health, etc.), who is honest and who has nibbána as goal, is worthy to be worshipped by the brahmás, devas and humans.
Here are the five factors which each practitioner of the dhutaýgas should develop:
The first factors are against greed. They contribute in eliminating sensory desires. The might whose the last of these factors is object can be cultivated by means of wisdom.
Through alobha we eliminate pratices that are meant for developing sensory desires (kámasukhalliká nuyoga), and through amoha, we eradicate all practices that oppress the body (attakilamathá nuyoga).
Buddha congratulates those who adopt the dhutaýgas by fully developing the above mentioned five factors.
According to another commentary, the factors needed to the practice of dhutaýgas are:
A serious practitioner of the dhutaýgas has to be conveniently rooted into one of these ten factors. The one who knows how to stick to it is in the position to reach nibbána.
The elements that ought to be avoide:
If a bhikkhu practises the dhutaýgas according to one or several of these eight points, he will certainly be subject to criticism and contempt on others' behalf. He even risks to experience some disabilities during his next existence, such as ugliness, malformation, a severed limb, if it is not the realm of hells. That's why one should strive for developing the needed factors, and to avoid those who are detrimental.
In order to adopt the dhutaýgas that one wishes to practice, the ideal prospect lies in doing it before Buddha's presence.
If Buddha is far away or no more, it is beneficial to adopt the dhutaýgas before the presence of an aggasávaka (appellation given to Buddha's two most nobles disciples).
If the aggasávakas are far away or no more, we can do it before the presence of a mahásávaka (appellation given to the 80 greatest disciples of a Buddha).
If the mahásávakas are far away or no more, we can do it before the presence of an rarahanta.
If we can't seize the opportunity doing it before the presence of an arahanta, we can do it before the presence of an anágámi.
If we can't seize the opportunity doing it before the presence of an anágámi, we can do it before the presence of a sakadágámi.
If we can't seize the opportunity doing it before the presence of a sakadágámi, we can do it before the presence of a sotápana.
If we can't seize the opportunity doing it before the presence of a sotápana, we can do it before the presence of someone who perfectly knows the three parts of the tipi†aka.
If we can't seize the opportunity doing it before the presence of someone who perfectly knows the three parts of the tipi†aka, we can it before the presence of someone who perfectly knows two of the three parts of the tipi†aka.
If we can't seize the opportunity doing it before the presence of someone who perfectly knows two of the three parts of the tipi†aka, we can it before the presence of someone who perfectly knows one of the three parts of the tipi†aka.
If we can't seize the opportunity doing it before the presence of someone who perfectly knows one of the three parts of the tipi†aka, we can it before the presence of someone who perfectly knows one of the chapters of one of the three parts of the tipi†aka.
If we can't seize the opportunity doing it before the presence of someone who perfectly knows one of the chapters of one of the three parts of the tipi†aka, we can it before the presence of someone who is well versed into the a††hakathás (commentaries).
If we can't seize the opportunity doing it before the presence of someone is well versed into the a††hakathás (commentaries), we can do it before the presence of someone who practises the dhutaýgas.
If no one be present, we can do it before a cetiya.
It is better to adopt one or several dhutaýgas before the presence of a being endowed with a pure síla. This incites us to better take care of our practice of the dhutaýgas and to avoid breaking them. However, should one wish to adopt a few dhutaýgas beyond anybody's acknowledgement, it is possible to do it all alone. A few monks besides take determination not to let anyone know about their practice, thus solidly establishing within himself the certainty not to practice them owing to an unhealthy motivation.
In olden days, a bhikkhu practised the dhutaýga that consists in eating only once a day (ekásanika) since forty years, with no one ever coming to know about it. One day, someone saw him finishing up his meal, standing up and proceeding to instal himself at another spot. At this specific moment, he proposed him a piece of cake. As the Venerable politely refused it, the donor guessed for which reason, telling loudly: " You practise the dhutaýga ekásanika! " In order not to tell lies and not to disclose his practice, the bhikkhu preferred not to break it by accepting and by eating this piece of cake. As soon as he had ingested the cake, he again adopted this dhutaýga.
Alone, a bhikkhu can practise the 13 dhutaýgas. bhikkhunís can only practise 8 of them, sámašeras can only practise 12, sámašerís can only practise 7 and the laity can only practise 2, even 9, as their status or discipline doesn't enable them to adopt the others.
A bhikkhu can adopt any of the 13 dhutaýgas. If he wishes so, a bhikkhu can practise the whole 13 dhutaýgas at once. To that sake, the best would be to exclusively dwell by a charnel that possesses at the same time the characteristics of a forest spot – remote from inhabited areas – and from those of a spot devoid of shelter and vegetation. However, he can also dwell in a forest during the first third of the night, on a spot devoid of shelter and vegetation during the second third of the night, and in a charnel devoid of the characteristics specific to the forest spots and devoid of shelter during the last third of the night.
We may wonder how to practise at the same time the dhutaýga that consists in dwelling beneath a tree (rukkhamúla) and the one that consists in dwelling on a spot devoid of shelter and vegetation (abbhokásika). Even though being the translation of the term " dwellling beneath a tree ", the main idea of the rukkhamúla dhutaýga is not that much to adopt a tree, but to renounce to material comfort instead – likely to cause laziness to arise – and to all maintenance duties involved by residing in a building compound. Thus, the abbhokásika dhutaýga includes the rukkhamúla dhutaýga. In the same day, the dhutaýga that consists in renouncing to the residence in a building compound (rukkhamúla) and the one that consists in renouncing to spots provided with vegetation and shelter (abbhokásika) do no prevent one from practising the one lying in dwelling " in a forest " (áraññika), as this later consists in not adopting a monastery situated into the deep forest. His only idea lies indeed in living remote from inhabited aeras, the residence on a recluse, isolated spot. On the contrary, it is possible to practise the abbhokásika dhutaýga or the rukkhamúla dhutaýga without practising the áraññika dhutaýga, for example, by dwelling beneath a tree situated in inhabited areas.
The 8 dhutaýga the bhikkhunís are able to practice are: paµsukúla, tecívarika, pišðapáta, sapadánacári, ekásanika, pattapišðika, yathásantatika and nesajjika.
The khalupacchábhattika dhutaýga is obsolete to bhikkhunís, as their vinaya forbids them to refuse food that is being served to them, even after having started to eat (according to the pavárito, see the pácittiya 35). They cannot practise the áraññika dhutaýga as their vinaya forbids them to dwell in an isolated spot, without a bhikkhu monastery located close by (according to the ohíyana rule). Regarding the rukkhamúla, abbhokásika and susánika dhutaýga, Buddha does not authorize them to adopt them, as being women, these practices are too difficult and too dangerous. Moreover, a bhikkhunís cannot proceed alone outside of the monastic complex. Supposing that it would be permitted to a bhikkhunís to dwell on a spot remote from bhikkhu monasteries, accompanied with another bhikkhunís, she would have it difficult finding another bhikkhunís who agrees to practise the same dhutaýga along with her, without referring to the fact that the main interest of the dhutaýgas lies to practise them alone.
sámašeras are able to practise the 12 dhutaýgas; all to the exclusion of the practice that lies in confining oneself to three robes (tecívarika), as, on the contrary of bhikkhus and bhikkhunís, they have no double robe at disposal. Admittedly, nothing does prevent sámašeras from training into utilising a very limited number of robes, shawls or blankets. However, this will not be the object of the tecívarika dhutaýga.
The 7 dhutaýgas that sikkhamánas and sámašerís are able to practise are: paµsukúla, pišðapáta, sapadánacári, ekásanika, pattapišðika, yathásantatika and nesajjika.
They cannot practise the khalupacchábhattika, áraññika, rukkhamúla, abbhokásika, and susánika dhutaýga, and for the same reasons as bhikkhunís can't and, regarding the tecívarika dhutaýga, for the same reasons as sámašeras can't.
The 2 dhutaýgas that the laity – nuns included – are able to practise are: ekásanika (a single meal per day) and pattapišðika (taking one's meal by means of a single recipient). However, a laity strongly enclined to the practice of renunciation, purity of the mind, and to a great confidence into the dhamma, can, following the example of bhikkhus, adopt two above mentioned extra dhutaýgas, the khalupacchábhattika, áraññika, rukkhamúla, abbhokásika, susánika, yathásantatika and nesajjika dhutaýga, which raise the total number of dhutaýgas to 9.
However, the laity cannot practise the first four dhutaýgas, as they do not wear any monastic robe and do not obtain their food by means of a bowl.
ariyás are beings who have inevitably practised the dhutaýgas in this life or in a former rebirth. To have one's páramís sufficiently matured for the realisation of the dhamma, the practise of the dhutaýgas is therefore inevitable. For this reason, we can say that " the practice of the dhutaýgas is the path of ariyás ". The dhutaýgas even constitute a training particularly auspicious to the realisation of nibbána, given the fact that they offer the best conditions for the training into the 8 maggaýgas – the basis of satipa††hána (the path that leads to nibbána) – on one hand, and for the detachment from all obstacles to this training on the other.
There do exist numerous bhikkhus who are renown for their practice of the dhutaýgas. Among others, in Buddha's time, regarding the practice of the áraññika and paµsukúla dhutaýgas, Venerable Mahá Kassapa was particularly renown (besided recognised by Buddha as being the best practitioner of the 13 dhutaýgas of his sásana); then were particularly renown for the observance of the áraññika dhutaýga: Venerable Revata (in the forest of Khariravaniya), Venerable Tissa and Venerable Nágita; was particularly renown for the observance of the dhutaýga linked with the obtention and consumption of food: Venerable Mitta; were particularly renown for the observance of the nesajjika dhutaýga: Venerable Sáriputtará, Venerable Mahá Moggalána, Venerable Cakkhupála, etc.
These arahantas – such as all arahantas who practise the dhutaýgas – haven't gone through the difficulties of these practices for their own benefit, as they no longer have anything to obtain for themselves (an arahanta has, by definition, no more ambition, neither motivation). They have practised the dhutaýgas with the only aim of favorably making an example, inciting to the observance of this noble practice other bhikkhus who see them or would come to hear about them.
All Buddhas have also practised the dhutaýgas in a remarkable manner, at one or several moments of their last existence. Thus, wise people, imitating Bouddha, put into practice one or several of these dhutaýgas.
