A Regrettable Incident During the Dhutanga Pilgrimage

Bhikkhu Tue Duc (Paññāguṇā)

During the recent Dhutanga pilgrimage, an incident occurred that left me with much reflection.
Two bhikkhus, though sharing the same aspiration for practice, could no longer continue the journey together due to differing interpretations of certain points in the Vinaya—the monastic discipline. These points, however, are not considered offences in the Pāli Vinaya nor in the Aṭṭhakathā commentaries.

One of the disagreements centered on the act of picking leaves from a tree, along with a complaint about sitting on grass.
In some regions, local customs regard sitting on grass as a Vinaya offence, and consider that plucking leaves—even without destroying the plant—is an offence to be confessed.
However, when we examine Pācittiya 11 and the Aṭṭhakathā, it becomes clear that an offence occurs only when one destroys a plant’s life‑principle (bīja)—that is, seeds, sprouts, young roots, or any part capable of generating new growth.

Grass blades are not bīja.
Therefore, plucking leaves, walking on grass or sitting in meditation on grass is not an offence.

In the forest tradition, many bhikkhus—including myself—often sit in meditation on grass, barefoot on the earth, observing nature, or pluck a leaf simply to smell or identify medicinal plants.
According to the Vinaya Pāli, such actions do not violate any rule, as they do not harm the plant’s life‑principle.

Nevertheless, due to differing interpretations across traditions and countries, the two bhikkhus could not find common ground.
One relied on local custom; the other relied on the Tipiṭaka and its commentaries.
This lack of alignment led them to part ways during the Dhutanga journey, despite both having sincere hearts for the Dhamma.
A truly unfortunate outcome.

This situation reminds us that:
• When local customs are treated as Vinaya, misunderstandings easily arise.
• When one cannot rise above attachment to rules and does not return to the Pāli sources, the harmony of the Saṅgha may be affected.
• When understanding is not yet clear, even those who share the same aspiration may find themselves walking separate paths.

Yet this incident also offers a gentle reminder:
Saṅgha harmony is not based solely on rules, but also on understanding, deep listening, and the ability to reflect on the original teachings—free from rigid attachment—following the spirit of the Four Great Standards and the Kalama principles.

Vinaya Basis: Pācittiya 11

I. Pāli Text (Pātimokkha, Pācittiya 11)
“Bhikkhuṃ bījaṃ jānantaṃ jīvitindriyaṃ pariyādāya pācittiyaṃ.”

II. English Translation
“If a bhikkhu knowingly destroys the life‑principle of a plant seed (bīja), he commits a pācittiya offence.”

III. Vietnamese Translation
“Tỳ‑kheo không phá hại thảo mộc. Nếu một vị Tỳ‑kheo cố ý phá hoại mầm sống (bīja) của thực vật, vị ấy phạm tác ác (pācittiya).”

IV. Explanation According to the Aṭṭhakathā
According to the Aṭṭhakathā, bīja (life‑bearing seed) refers to any part of a plant capable of sprouting or regenerating, including:
• seeds (bīja)
• sprouts (aṅkura)
• young roots (mūla‑bīja)
• nodes or shoots capable of growing (nakhabīja / khandhabīja)
• any part containing the plant’s life‑principle (jīvitindriya)
Only when a bhikkhu destroys these life‑bearing parts does he commit an offence under Pācittiya 11.

V. Scope of the Rule
1. Not considered bīja
The following parts cannot sprout and therefore do not fall under this rule:
• leaves (paṇṇa)
• grass blades (tiṇa‑paṇṇa)
• flowers (puppha)
• fruits without seeds
• bark
• stems without nodes
• parts already detached and unable to regenerate
2. An offence occurs only when destroying:
• seeds
• sprouts
• young roots
• nodes capable of growing
• or any part containing jīvitindriya (life‑principle)

VI. Application to Practical Situations
1. Walking or sitting on grass
Not an offence.
• Grass blades are not bīja.
• No destruction of jīvitindriya occurs.
• The Buddha and many arahants sat under trees, on earth, and on grass.
→ Sitting on grass, barefoot on the earth—as I often do—is fully consistent with the Vinaya.
2. Picking leaves for medicine, identification, or pruning
Not an offence.
As long as the plant’s life‑bearing parts remain intact, the plant continues to grow—just as humans continue to live after cutting hair or nails.
3. Eating leaves, vegetables, herbs
Not an offence.
As long as the plant is not uprooted, consuming non‑bīja parts does not violate the rule.
4. Smelling flowers, leaves, herbs
Not an offence.
Smelling does not harm any part of the plant.

VII. Conclusion
Pācittiya 11 applies only when a bhikkhu intentionally destroys a plant’s life‑bearing seed (bīja).
Grass, leaves, flowers, vegetables, herbs, and parts without the capacity to sprout—just like human hair or nails—are not bīja.
Therefore:
walking on grass, sitting on grass, picking leaves, eating leaves, or smelling plants do not violate any of the 227 rules.

There are partings that do not arise from a lack of goodwill,
but from understandings that have not yet ripened.
And sometimes, a single blade of grass is enough to illuminate an entire mental habit.
When we are calm enough to discern what is Dhamma and what is custom;
humble enough to relearn from the truth;
and compassionate enough not to blame others for what has not yet been understood—
then every step on the grass, every breath in the forest, becomes a path back to harmony and true freedom.

The Vinaya is practiced for safety and freedom — to keep the mind pure, enter deep concentration, and allow great wisdom to arise. It is not for clinging or losing one’s freedom. The mind (citta) and intention (manasikāra) are the true foundation

We learn and practice the Dhamma rightly, for the well-being of our own cells and the harmony of our environment. Guided by the Kalama spirit, we do not cling to anything, but cultivate wisdom, freedom and compassion for the benefit of all.