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The Pali term «yathásantatika» means «the one who has the habit of only dwelling at a spot attributed to him».
"yathásanta" = "spot attributed for dwelling"
When this practice is conveniently done, with constancy and diligence, with the determination of not breaking it, we say that there is «yathásantikaýga» (state of mind arising out of dwelling on a spot that is attributed to oneself).
When a bhikkhu (responsible or having more seniority) tells another bhikkhu, who practises the yathásantatika dhutaýga: «This spot is yours, please do settle down here!», the bhikkhu is well contented with that spot, without searching for another.
For adopting this dhutaýga, it is convenient to pronounce the following phrase whether in Pali, whether in the language of one's choice...
«senásanaloluppaµ pa†ikkhipámi, yathásantatikaýgaµ samádhiyámi.»
«I renounce to change of spot once such a sleeping spot has been attributed to me, I will train into being self-contented with the sleeping spot that will be attributed to me.»
According to restrictions, there do exist three kinds of practitioners of the yathásantatika dhutaýga:
The noble practitioner of the yathásantatika dhutaýga doesn't ask for changing the sleeping spot even if something prevents him for sleeping. When someone ascribes a spot to him, he doesn't ask: «Is there any danger?», «Is there not any danger?», «Is it far off?», «Is it close by?», «Are there snakes?», «Are there scorpions?», «Are there insects?», «Is there hot weather in it?», «Is there cold weather in it?», etc.
Should he inquire this way, his dhutaýga is no more the one of a noble practitioner.
The intermediate practitioner of the yathásantatika dhutaýga can inquire about the spot that is attributed to him, but shouldn't proceed to watch it. If he does so with the intention to check out whether this spot is convenient for him or not, he is just an ordinary practitioner.
The ordinary practitioner of the yathásantatika dhutaýga can inquire about the spot that is attributed to him as lodging and proceed to watch it for ascertaining by himself. Should this spot pose a threat to his health, or if it doesn't provide any tranquillity, he can ask for his spot to be changed without however breaking his dhutaýga.
By practising the yathásantatika dhutaýga, we can benefit with the following advantages...
Remark: the practice of a dhutaýga alone enables one to understand its advantages.
As soon as a bhikkhu who practises the yathásantatika dhutaýga, who cannot be satisfied with the spot that is attributed to him for settling down, harbours the wish to change the spot, with the intention to obtain a better lodging, he breaks his dhutaýga.
In a monastery belonging to the saµgha, is usually found a person who is in-charge of attributing to bhikkhus dwelling spots, backing up with their seniority (the best spots being attributed to the eldest monks (in seniority). When we attribute his lodging spot to a bhikkhu who practises the yathásantatika dhutaýga, the later should not say: «It is a good spot», «It is a bad spot», «There is hot weather in it», «There is cold weather in it», «It is spacious», «It is too narrow», etc. He must accept his spot without protests, neither by making comments. He should not either ask from a bhikkhu who has more elderliness than himself that the later should give him his spot. He should merely be contented by dwelling, fully satisfied, in the lodging that has been attributed to him.
By practising this dhutaýga, we get rid, within our mind, of the desire to obtain good spots and things. We are very easily contented with what we get. We can be satisfied with strict minimum, even with the worst sleeping mat. We are free of aversion, we are very tolerant.
For these reasons, Buddha himself and bhikkhus endowed with wisdom do practise this dhutaýga.
