Dhutanga


Dhutanga or dhūtaguṇa is a group of austerities or ascetic practices taught in Buddhism. The Theravada tradition teaches a set of thirteen dhutangas, while Mahayana Buddhist sources teach a set of twelve dhūtaguṇas. The term is generally understood to be derived from the root dhu "to shake" and could mean practices which help one "shake off" the defilements. Thus, the dhutangas are meant to help eliminate the defilements in the mind, and thus to deepen Buddhist practice. Their aim is to help the practitioner to develop detachment with material things including the body. Dhutanga practice is not considered a necessary requirement for a monk as is Śīla.

Theravada Buddhism

As these thirteen ascetic practices are mentioned in the Pali Tipitaka merely by its name, the Visuddhimagga is considered the only place in the Theravada Literature where adequate descriptions on dhutangas are found. The Visuddhimagga, the central Theravada Buddhist commentary treatise, by highly revered 5th century monk Buddhaghosa Thera, sets out detailed practical instructions for developing purification of mind by devoting a whole chapter to discussing dhutangas.

The thirteen dhutangas

The Visuddhimagga lists the practices as follows:
Thirteen kinds of ascetic practices have been allowed by the Blessed One to clansmen who have given up the things of the flesh and, regardless of body and life, are desirous of undertaking a practice in conformity . They are:
  1. Refuse-rag-wearer's Practice — wearing robes made up from discarded or soiled cloth and not accepting and wearing ready-made robes offered by householders.
  2. Triple-robe-wearer's Practice — Having and wearing only three robes and not having additional allowable robes.
  3. Alms-food-eater's Practice — eating only food collected on pindapata or the almsround while not accepting food in the vihara or offered by invitation in a layman's house.
  4. House-to-house-seeker's Practice — not omitting any house while going for alms; not choosing only to go to rich households or those selected for some other reason as relations, etc.
  5. One-sessioner's practice — eating one meal a day and refusing other food offered after midday.
  6. Bowl-food-eater's Practice — eating food from his bowl in which it is mixed together rather than from plates and dishes.
  7. Later-food-refuser's Practice — not taking any more food after one has shown that one is satisfied, even though lay-people wish to offer more.
  8. Forest-dweller's Practice — not dwelling in a town or village but living secluded, away from all kinds of distractions.
  9. Tree-root-dweller's Practice — living under a tree without the shelter of a roof.
  10. Open-air-dweller's Practice — refusing a roof and a tree-root, the practice may be undertaken sheltered by a tent of robes.
  11. Charnel-ground-dweller's Practice — living in or nearby a charnel-field, graveyard or cremation ground
  12. Any-bed-user's Practice — being satisfied with any dwelling allotted as a sleeping place.
  13. Sitter's Practice — living in the three postures of walking, standing and sitting and never lying down.

Benefits

Benefits of forest-dwelling practice, as mentioned in Visuddhimagga:
The benefits are these. A forest-dwelling bhikkhu who has given attention to the perception of forest can obtain hitherto unobtained concentration, or preserve that already obtained. And the Master is pleased with him, according as it is said: "So, Nágita, I am pleased with that bhikkhu’s dwelling in the forest". And when he lives in a remote abode his mind is not distracted by unsuitable visible objects, and so on. He is free from anxiety; he abandons attachment to life; he enjoys the taste of the bliss of seclusion, and the state of the refuse-rag wearer, etc., becomes him. 55. He lives secluded and apart, remote abodes delight his heart; The Saviour of the world, besides, He gladdens that in groves abides. The hermit that in woods can dwell alone, may gain the bliss as well whose savour is beyond the price of royal bliss in paradise. Wearing the robe of rags he may go forth into the forest fray; such is his mail, for weapons too the other practices will do. One so equipped can be assured of routing Mára and his horde. So let the forest glades delight A wise man for his dwelling’s site.

In Mahayana sources

Mahayana sources like the Samadhirajasūtra, the Daśabhūmikasūtra and Shantideva teach and promote the practice of twelve dhūtaguṇas as important elements of the bodhisattva path. The Dharma-saṃgraha lists the following:
  1. paiṇḍapātika: almsfood,
  2. traicīvarika: three robes,
  3. khalupaścādbhaktika: not after starting eating,
  4. naiṣadyika: not lying down,
  5. yathāsaṃstarika: bed in accordance,
  6. vṛkṣamūlika: the root of a tree,
  7. ekāsanika: one sitting,
  8. ābhyavakāśika: empty place,
  9. āraṇyaka: wilderness,
  10. śmāśānika: charnel ground,
  11. pāṃśūkūlika: robes made from discarded materials,
  12. nāmatika: felt garments.
The Samadhirajasūtra lists the advantages that one gains from practicing the dhūtaguṇas:
He is free from "deceit and loquacity. He does not exalt himself; and he does not revile others. He moves about in the houses without undue friendliness or repugnance. He preaches the Doctrine in a disinterested spirit. His religious teaching is effective.

Notable Practitioners

  1. Maha Kassapa Thera
  2. Sariputta Thera
  3. Khadiravaniya Revata Thera
  4. Bakkula Thera
  5. Moghraja Thera
  6. Nalaka Thera
  7. Thich Minh Tue

Mahākassapa Thera

was one of the most revered of the Buddha's disciples, the renunciant par excellence. He was praised by the Buddha as foremost in ascetic practices and a foremost forest dweller. Mahākassapa Thera took upon him the thirteen ascetic practices and became an enlightened disciple in nine days. He excelled in supernatural accomplishments and was equal to the Buddha in meditative absorption. He is depicted as a monk with great capacity to tolerate discomfort and contentment with the bare necessities of life.
It is said that Mahākassapa assumed leadership of the monastic community following the paranibbāṇa of the Buddha. And in many post-canonical texts, Mahākassapa decided at the end of his life to enter a state of meditation and suspended animation, which was believed to cause his physical remains to stay intact in a cave under a mountain called Kukkuṭapāda, until the coming of Metteyya Buddha.