dhutaýga ekásanika

Meaning of the ekásanika dhutaýga

The Pali word "ekásanika" means "the one who has the habit to eat at only one sitting spot".

"eká" = "alone, unique"; "ekásana" = "fact to eat at only one sitting spot"

When this practice is conveniently done, with steadiness and diligence, with the determination of not breaking it, we say that there is "ekásanikaýga " (state of mind related to a daily meal at only one sitting spot).

As soon as the one who practises this dhutaýga sits down to take his meal, as soon as he changes his spot, he no longer eats until the following day. In other parlance, he only takes one meal per day.

Adoption of the ekásanika dhutaýga

For adopting this dhutaýga, it is convenient to utter the following phrase whether in Pali, where in the language of one's choice...

In Pali:

«nánásanabhojanaµ pa†ikkhipámi, ekásanikaýgaµ samádhiyámi.»

In English:

«I renounce to take several consecutive places for eating, I will train into taking a seat only once (per day) for eating.»

The three kinds of practitioners of the ekásanika dhutaýga

According to restrictions, there do exist three kinds of practitioners of the ekásanika dhutaýga:

1. ukka††ha ekásanika, the noble practitioner of the ekásanika dhutaýga
2. majjhima ekásanika, the intermediate practitioner of the ekásanika dhutaýga
3. mudu ekásanika, the ordinary practitioner of the ekásanika dhutaýga

1. the noble practitioner

The individual who is a noble practitioner of the ekásanika dhutaýga does no longer accept any food that is extra to the one which he already has at disposal when he starts taking his meal, from the moment when he decides to start eating and he puts his hand into one of the recipients by means of which he eats (bowl, etc.), whether the quantity of food is small or large.

Any individual practising the ekásanika dhutaýga (of the three kinds) can accept, before or after having changed of spot at the end of the meal, some medicinal foodstuffs (such as butter, molasses...), in a medical purpose. If such foodstuffs are consumed in order to feed oneself after having changed one's spot at the end of the meal, the practitioner breaks this dhutaýga while accepting one of these foodstuffs.

2. the intermediate practitioner

The individual who is an intermediate practitioner of the ekásanika dhutaýga can accept some extra food after having started his meal, provided there does remain some food in his recipient (bowl, plate, etc.)

Such a practitioner is called a "bhojanapariyantika", which means "the one who reaches the end (of his meal) once there is no more food left (in his recipient)".

3. the ordinary practitioner

The individual who is an ordinary practitioner of the ekásanika dhutaýga can accept some extra food after having completely consumed the food found in his recipient, provided he doesn't change his meal spot meanwhile.

Such a practitioner is called a "ásanapariyantika", which means "the one who reaches the end (of his meal) once he has stood up", or a "udakapariyantika", which means "the one who reaches the end (of his meal) when the bowl is taken for washing".

The advantages of the ekásanika dhutaýga

By practising the ekásanika dhutaýga, we can benefit with the following advantages...

1. We are spared from illnesses (due to an excess of food consumption).
2. We are spared from dissatisfaction (due to food).
3. Agility, easiness while standing up.
4. Energy (owing to a light digestion).
5. We remain happy.
6. We are spared from numerous faults committed against the vinaya regarding food consumption.
7. We can get rid of feeling of attachment to food.
8. We benefit with a convenient means to provide for what we need, while being able to be contented with little.

Remark: the practice of a dhutaýga alone enables one to understand its advantages.

The way to break the ekásanika dhutaýga

As soon as an individual, who practises the ekásanika dhutaýga, consumes some other food at another spot after having finished his meal and made a move, he breaks this dhutaýga. If an individual undergoing a bad state of health consumes a medicine (helping him/her to recover) part from his meal, at any time of the day, the ekásanika dhutaýga is not broken. Nevertheless, if an individual, be him/her sick or not, consumes some milk, coffee or any other feeding product at any time of the day, he breaks this dhutaýga.

The vigilance of the practitioner of the ekásanika dhutaýga

In order not to break one's practice of the ekásanika dhutaýga, it is convenient to be vigilant on two points: the spot where the meal is taken and the food consumed.

The practitioner of the ekásanika dhutaýga should appropriately consider the spot where he will sit before taking a seat on it in order to take his meal. He must make sure that he won't take the risk to have to stand up during his meal, otherwise, he won't have the time to eat his fill or he will break his dhutaýga while continuing to eat (after having stood up). For example, a bhikkhu is supposed to stand up in order to let an instructor or a maháthera, who is a senior, get through. In some cases, he will have to give his seat to such a person. According to the spot that he occupies while eating, he may have to move aside a bit, and therefore to move from his spot, in order to give sufficient space to an extra bhikkhu so as to sit around the table.

The practitioner of the ekásanika dhutaýga should well consider the moment when he will start taking his meal. He must make sure that he won't take the risk too have to stand up after having started taking his meal, otherwise, he wouldn't have the time to eat his fill or he would break his dhutaýga while keeping on eating (after having stood up). For example, if he knows the an instructor or a maháthera who is his senior may arrive, he will have to wait for him. When this later might come, he would manage looking after him suitably, going to search for what he needs, etc., and starting to eat only when his duty has been fulfilled.