The good life: forest living

Ven. Khantipalo (BPS); Dhr. Seven (ed.) dedicated to two lost friends, E.R. and C.R.B.

Daily life: With Robes and Bowl

What a great place to practice!

“Control of the senses, contentment, restraint according to the Path-to-Liberation (Pātimokkha), and association with good friends who are noble [entered into the stages of enlightenment, the arya = the nobles], energetic, and pure in life, these are the very basis of the supreme life for the wise meditator.”

• [NOTE: "Meditator," here, is a translation of a Buddhist monastic, a wandering ascetic, a forest dweller in the Buddhist Forest Tradition of the historical Buddha, who recommended going forth, leaving one's familiars, and traveling probably to break us of our parochialism and narrow-mindedness.]

“The meditator who abides in the Dharma, who delights in the Dharma, meditates on the Dharma, and who bears the Dharma well in mind does not fall away from the sublime Dharma” (Dhp 375, 364).

It is rather difficult to write about the daily life of sane-ascetic-practicing-meditators (thudong-bhikkhus) because the conditions in which they live are so different and varied.

However, there are certain features of this life that are general, and these may be taken as a basis for this outline. The material presented in this and succeeding sections is composite in origin, some of it being experiences heard from others and more again being stories told of others.

Therefore, "the meditator’ is the subject, and all of these varied experiences fall under this anonymous label. It should be borne in mind that much of what is said is quite common experience for those following the practice of sane asceticism (dhutanga or thudong).

Wherever the meditator is, whether in a cave, forest, or some other solitary place, the day begins early with stirred-up vigor. All is quiet except for the night sounds of some insects and perhaps the swishing of bats — for at such time, long before dawn, say, 2:00 or 3:00 in the morning, conditions are excellent for the practice of meditation (jhana or paticcasamuppada, mental tranquility or mindful insight).

Of course, unless one is very skilled, one will have to shake off Māra (the personification of temptation, death, and the mental hindrances) in the guise of sloth-and-torpor (thina-middha).

For this aspect of the Mara will urge one to loll abed until daybreak. Instead, one rises and after refreshing oneself with water, fixes the mind upon a meditation-subject which was put down the night before upon going to sleep.

Bowing to the Three Jewels (the Buddha, Dharma, and Sangha), quietly intoning, “Namo tassa…” and  Going for Guidance to these three guides (“Buddham saranam gacchami...”), one's mind, now rightly guarded and directed, settles into meditation.

The extent to which one is able to fix the mind upon the subject, to deal with the arising of the Five Hindrances (pañca nivaraṇa) [6], and make it more and more one-pointed will depend of course upon one's own progress and ability.

The two greatest obstacles one will encounter will be sloth-and-torpor (laziness and sleepiness, lassitude and tiredness, weariness of mind and body) and distraction (uddhacca). Between these two one's mind is liable to vacillate like ancient Greek Odysseus’ boat dodging between Scylla and Charybdis.

Being wrecked upon one or the other will be a common experience in the beginning. When one finds one's mind to be like a fountain bubbling up ideas, phantasies, memories, anticipations, and so forth, one sits firmly upon one's seat, unmoving, employing mindfulness (satipaṭṭhāna) until the mind becomes quiet.

But when sleepiness creeps into the mind and interferes with one's bodily posture, then one gets up and practices meditation [clarification, purification, intensification of mind] while walking up and down.

If one is settled for some time in a cave or in the forest, one will have made this walking path (caṅkamana) even and level, neither too long nor too short. Pacing steadily up and down, sleepiness leaves mind and body.

And after some time, with the mind made one-pointed, one may try standing meditation practice. After bringing the mind to a fully quiet and one-pointed condition in this position, one may return to fruitful meditation practice sitting-down.

This practice will be concluded when the cockerels, forest birds, or alarm clock inform that daybreak is at hand. Then, if available, one may offer a candle and incense and, having reverently bowed, one may intone one's morning devotion (pūja) to

1. the Buddha (the Enlightened Teacher)
2. the Dharma (the Teaching that results in enlightenment)
3. the Sangha (the Noble Community of enlightened disciples).

The standard formulas for this, found many times throughout the Pali language canon, gain deeper and deeper meanings that become clear as one's confidence and conviction (saddhā) deepens and as one's practice makes progress.

Indeed, when one’s calm is well established, the slowly chanted phrases do not disturb at all and they may even be the basis for calm and/or insight (vipassanā).

One may supplement these standard chants with others selected according to individual preference or tradition: Among the latter will be the meditation chant on the 32 parts of the body, the Pali of each repulsive part being followed by a translation into one's own language, to make their significance quite clear.

This should be balanced by meditation (metta-bhavana) and chants (paritta) on loving-kindness (mettā), first filling oneself with the spirit to rid oneself of inward conflict or revulsion then spreading out this loving kindness to all living beings [7].

It is also usual to chant the recollection-before-use of the Four Requisites of a wandering ascetic (robes, alms food, shelter, and medicines).

The reason for doing this is that the true purposes of the requisites then readily come to mind during the day when one is actually using them.

Finally, the meditator chants a sincere wish that the merits that may have accrued through this chanting be transferred (shared) for the good of all living beings.

Perhaps, if one is in Thailand, one may use the beautiful “Yā devatā santi vihāravāsinī…,” even better when intoned in the rising and falling sarabhañña style of chanting.

• This chant is now beloved in Thailand because apart from the merits of its meaning and the euphony of style, it was composed by the greatly respected and deeply religious King Phra Chom Klao, known to the West as King Mongkut (reigned C.E. 1851-1868).

Now is the time for the meditator to prepare to obtain that "medicine" which will allay but never cure the greatest disease — hunger, craving for nutriment. One will see that one's alms bowl is in order, clean, and tightly bound in its sling. Then rolling the two upper robes together (uttarāsaṅga and saṅghāṭi), one is ready to set out.

A few remaining possessions may be secured in a robe cloth bag and hung up in some safe place to keep safe; however, the three allowable robes should be brought along since in ancient days cloth was harder to obtain and even now the double outer "cloak" (saṅghāṭi) is expensive to make and must be guarded carefully.

Many things may happen on his alms round (piṇḍapāta), the subject of another booklet in this series [8]. Alms round is not only to collect food for oneself, it serves two other important aspects in Buddhist life.

On the one hand, one gives lay-people a chance to make merit (puñña) by their acts of charity, generosity, and giving (dana), while on the other one trains oneself in many good qualities at this time.

For as one goes one's way collecting food, so one cultivates humility, loving-kindness and compassion, mindfulness and perhaps one's meditation subject (the breath, a theme to counteract a hindrance, or a certain contemplation, as provided by one's meditation teacher).

Having eaten sufficient food to last the day and -- at the same time -- knowing moderation in quantity, the bowl must then be washed and carefully dried so that it will not rust, attract ants, or become contaminated.

Returned to its sling and tied to its stand, it is then ready to be taken anywhere one wander. If the meditator is temporarily residing in one place, it is a good time for walking up and down meditation. This is in accordance with one of the sutras of the Buddha, which recommends this form of meditative exercise to ward off sleepiness after what is usually a substantial meal.

Having maintained mindfulness (of one's object of meditation or of all of the changing stimuli in the perceptual field), one re-establishes mindfulness.

Now one may take up any work that has to be done. It is difficult to list all the possible jobs that one may do at this time, but readers should realize that one endeavors to be as self-sufficient as practicable.

Even though one has but few things (as discussed in the section on “Wandering”), these have to be kept in good repair. For instance, it is important to keep robes mended.

Going through jungles, thorns catch and tear, and there is always ordinary wear and tear; in fact, the forest dweller is well aware of the household truth that “A stitch in time saves nine.”

A meditator’s monastic robes are usually well-patched and look as though they have seen long service. Or one may make certain things from bamboo or wood, as many a practitioner of sane asceticism is very skillful at such manufacture.

A bowl stand is needed, or the bamboo shafts of one's umbrella mosquito net (crot) must be replaced, or one may make quantities of toothbrushes and picks out of bitter wood (such as peelu, mishwak, or licorice) to share with other meditators.

One may know the medicinal properties of herbs, trees, and vines which grow all around and may compound from these, with sugar, coconut cream, peppers, and fruits medicines for many ailments.

Then again, one may manufacture out of tin, wire, and fine white cloth a collapsible candle lamp which no wind can blow out. Or perhaps if one is able to carve one may fashion small pieces of hardwood or soapstone into images of the Buddha.

One may, if living in a cave, like to adorn the mighty walls of this residence with drawings of the Buddha or Jataka Tales, all executed in simple colors from the earth and plants.

If there were many such people living in this world, they would truly be the bane of modern commerce which insists that our happiness depends on having many things bought by brand in consumer outlets from others.

Contrary to all this is the forest dwelling meditator, whose ways are directly set against the stream of the world, where it is not a multitude of impermanent things which bring happiness — but contentment with little.

Thus relieved of clutter, one goes lightly and swiftly towards the goal of enlightenment (spiritual awakening). 

Or if alms round has been long and food secured with difficulty, one may feel bodily tiredness and lie down mindfully on one's side. This is usually done by lying on the right side, placing a supporting roll of robes (or pillow) under the upper half of the body, the head being supported in the palm of the right hand, while the elbow of that arm rests on the ground.

This pose (asana) was prescribed by the Buddha, a lying down posture recommended for recovery without developing laziness. It is a balance in which it is not possible to fall sleep. Therefore, mindfulness is maintained.

Whenever one feels that the body is light, free of tiredness, it is possible to sit down cross-legged on a sitting-cloth or cushion, arousing mindfulness. With all the salutary factors of meditation, one strives to succeed or perhaps is already succeeding in one's subject of meditation.

One may sit for many hours at a stretch especially if one is skilled, or one may vary one's sitting with more walking and even, if one's back becomes tired, one might lie down to meditate. This is an advanced pose, a meditation posture that can only be practiced during the day. Otherwise, sleep is liable to overtake one in the darkness.

One may also find it helpful in moments of mental stress or when experiencing too much of monkey mind.

Meditation time will take one round to early evening when, the heat of the day now over, it is the usual time to sweep. If one lives in a meditation center (vihara), there may be large areas to sweep. If in a hut in the forest, then only this hut and its surroundings need clearing.

Ten Precept holder (anagarika) practicing under a crot in cool jungle.

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But this work is quite unnecessary for one who is living under a crot, the folding umbrella mosquito net, wherever one has pitched it and one would probably not have a broom anyway.

General mindfulness at this time is accompanied by the "sweeping reflection." Just as this broom is sweeping away dust, may this meditation practice sweep away the defilements (kilesas).

Who protects the forest protects the world.

There are other benefits of sweeping For instance, it is a chance to test the strength of one's calm (samatha), which has been developed mostly in the sitting posture.

It is also a good exercise for the body after sitting still most of the day. A meditator sweeps rhythmically and silently.

Next comes the time for bathing, perhaps in a forest pool or river. More

• Forest Meditations: The Verses of the Arahant Talaputa Thera (accesstoinsight.org)