The clothes of Buddhist monks have been made for thousands of years according to strict canons, which stipulate the smallest details of both tailoring and replacement or repair. The monk only has one set of clothes, and any part of it must be replaced only if it already has 10 patches. Cases are specifically stipulated when and of what size pieces of cloth a monk can receive as a gift, how he should use them, if they do not appear in any way - in a word, the regulations are written fundamentally for all occasions. Why? Because the clothes of a Buddhist monk is one of the shrines. I quote:
In the Soto Zen tradition, there are specific daily rules for keeping and wearing kesa and rakusa.
It is recommended to store robes folded on the altar. If there is no altar - in a "clean place" - at a level not lower than the waist. It is forbidden to put the kesu and rakus on the ground, wear it on the back, go to the toilet with them, leave them for a long time in inappropriate places(outside the altar). The daily ritual of dressing consists of two stages:
- a folded kesa or rakusa is removed from the altar with both hands and a bow is made with the head forward, touching the robe with the head;
- lay out the robe and three times in a bow touch the forehead with the sign "soto". Three bows symbolize Refuge: Buddha, Dharma, Sangha.
After bowing-refuge, kesa or rakusa is put on. When removing the robes, the daily ritual is carried out in the reverse order: they are removed, make three bows, fold, put on the altar.
During meditations (zazen) held in the Dharma hall in monasteries, kesas and rakusas are kept on a "small" altar in front of the hall. For such meditations there is an extended dressing ritual...
A monk's clothes cannot be washed by a nun if she is not brought to him by a relative - and this is just one of the many prescriptions! With such an attitude to life, "just put it on and go" will not work.
Just put on and go will not work, even if you want too much. One of the 5 mandatory elements of clothing - uttara sanga - is a piece of fabric measuring 2 meters by 7 meters, wrapped around the body according to a special system. Therefore, the newly minted monk will need the help of outsiders for a very long time, so as not to get entangled in the raincoat-tent of the Buddhist shrine, in which he must wrap his flesh.
In Thailand, the tradition of temporary monasticism is widespread: after graduation from school and before marriage, in order to cleanse themselves before entering adulthood, they cut their hair as monks for a while.
One of essential conditions- make the monk's navel completely inaccessible to prying eyes under any circumstances. By the way, a special robe is provided for taking a shower, so the monk is never completely naked.
The set of clothes of a Buddhist monk is standard for any country, although in local languages its elements are called differently.
👁 Do we always book a hotel on Booking? Not only Booking exists in the world (🙈 we pay for a horse percentage from hotels!) I have been practicing for a long time
Hello, dear readers - seekers of knowledge and truth!
What is the name of the clothing of Buddhist monks, what is it like, and why are the robes of some monks gray, others saffron, and others burgundy red?
General rules
When a Buddhist decides to renounce worldly life and become a monk, he also renounces all the benefits and excesses available to ordinary people. Along with the new way of life, he adopts the special clothes that all monks wear. It is designed to hide individuality and show equality and belonging to the sangha.
The robes of the monks are built according to approximately the same principle, but in different countries called differently:
- kesa—in Japan;
- senyi - in China;
- kashaya - in other Buddhist territories.
The word "porridge" is translated as "inconspicuous color." In fact, it is: bright colors and the desire to stand out from the crowd are contrary to the philosophy of the monks, so if they are used in clothing, then in muted colors.
History also precedes such a color scheme - initially, bhikkhus sewed their clothes from rags that were thrown away like garbage, and their fabric faded in the sun or turned yellow from long wear. Later, the material began to be dyed with natural ingredients: earth, limestone, stone, minerals and other natural dyes.
This explains the fact that in different areas the robes of monks are of different colors - what nature is rich in, kashai will be painted in such a color. Today, the observance of the color palette in clothes is rather a tribute to tradition.
So, for example, urban bhikkus wear orange clothes, and “forest” ones wear burgundy red. In Mongolia and Tibet, they mostly wear yellow, red and orange kashai, while in Japan, China and Korea they wear white, gray, black and brown.
The style of Buddhist monks in the world of modern fashion could be called "minimalism and comfort." In each tradition, the appearance of monastic attire may vary slightly, but traditionally they all include three main elements:
- antarvasaka - worn on a naked body, covers the lower part of the body, an analogue of underwear;
- uttarasanga - put on the upper body, covers the torso and lies on top of the antarvasaka;
- samhati - a large piece of fabric, worn on top like a cape.
For some monks, samhati may consist of several pieces of fabric, for example, five - clothes for every day with an ordinary bhikkhu, seven - for every day with a master, nine - with a master on holidays and during ceremonies.
Monastic attire is not just a necessity, it is also a symbol of Buddhism, which is passed down by generations of monks, but goes back to the Great Teacher - Buddha Shakyamuni. The clothes of a monk are a sacred thing, everyone should honor it, observing certain rules in its wearing and storage. Most of them are recorded in the sacred text "Vinaya Pitaka".
The Vinaya Pitaka contains texts that govern the life of the Buddhist community in all aspects. Here are the rules, the history of their origin and the story of how Buddha Shakyamuni used them for harmonious and warm relations within the community of his students.
The Vinaya Pitaka is the most revered in the tradition, but about 80 percent of its rules apply to other schools of Buddhist thought. They prescribe how bhikkhus and, in other words, monks and nuns, should wear clothes, sew them, clean them, put them on, change them, throw them away when they are completely worn out.
The main rules include the following:
- a monk cannot be away from the kashai for a single day;
- the bhikkhus themselves sew, dye, wash, mend it;
- you can’t make more than ten patches on the antarvasak - it needs to be changed;
- getting rid of old clothes should be done in the proper way, depending on the tradition;
- -Buddhists must accompany each dressing and undressing with special rites.
Modern realities are superimposed on monastic vestments. So, for example, now can be used synthetic fabrics and artificial dyes, and in the Zen school monks are allowed to wear modern underwear.
Monks clothes in the store
Interestingly, the monks use the current decorating technologies not to decorate clothes, but to deliberately age them: artificial patches, scuffs, or the effect of faded fabric.
Theravada
The vestments of Theravadin monks, who live in Burmese, Thai, Sri Lankan, Vietnamese lands, are most consistent with the canon compared to other schools. Their color is usually darker - shades of mustard, cinnamon, burgundy predominate.
The monks in Theravada schools burn old clothes.
Kashaya traditionally consists of three components:
- antarvasaka - in Thai it also sounds like “sabong”, it is made from a small rectangular piece of fabric, which, girdling, is fixed around the waist;
- uttarasanga - in Pali - "tivara", in Thai - "chivon", a rectangular cut measuring approximately two meters by seven meters;
- samhati - a piece of dense fabric in the form of a rectangle about two meters by three meters in size, used as outerwear like a raincoat during rain and wind, worn in good weather, covering the left shoulder.
Even such canonical Theravada clothing has exceptions to the rule:
- you can wear an angsu - a sleeveless cape that covers the right shoulder and can have cutouts, pockets, Velcro, zippers;
- Sri Lankan bhikkhus replace them with sleeved shirts;
- Vietnamese monks have the right to wear loose-fitting trousers, a button-down shirt in everyday life, and on holidays and ceremonial days they put on an “ang ho” robe and uttarasangu;
- the Burmese, even during the service, due to the cold weather, can warm themselves.
Previously, the nuns' attire was similar to men's, with the only difference being that it contained a fourth item - a shirt that covered the other shoulder. Now the line of succession of bhikkhunis has ceased, and those attached to the monasterywomenthey wear a white robe, which is different from the men's.
Mahayana
Adherents live mainly in the Mongolian, Tibetan territories, as well as in the Buddhist regions of Russia - in the Buryat, Tuva, Kalmyk republics.
Among the monks, yellow, orange, red colors predominate. Their clothes are slightly different from the usual:
- underwear - a skirt-like sarong and a sleeveless T-shirt;
- dhonka - a shirt worn over underwear with sleeves like wings and piping;
- shemdap - upper "skirt";
- zen - a cape worn over.
Worn-out kashai is left by the Mahayana in a territory charged with "purity" - in forests, mountains, near rivers, trees or in fields.
Due to the peculiarities of the climate, in order not to freeze in the highlands or in the steppes, Tibetan people are allowed to wear warm clothes:
- short wadded yellow jacket;
- a jacket that is worn under a cape;
- wool cape;
- insulated trousers;
- special hat.
Monastery in Tibet
In the Mahayana tradition, not only lamas, but also lay people can put on the clothes of monks - however, only special occasions, for example, in ceremonies, when receiving teacher orders.
Zen
Zen Buddhism is mostly spread among the Japanese, Chinese and Koreans. Their clothes are more calm, monochrome tones:
- black, gray and brown are worn by the Chinese;
- dark red, gray - Koreans;
- black and white - Japanese.
The clothes of the latter from the 17th century became more and more like a kimono in the style of the famous Noh theater. It consists of:
- Shata - white bathrobe worn from below;
- kolomo - a black robe with a belt worn on top;
- kashaya or rakusa - a special collar that resembles a shirt-front and slightly covers the chest; there is also its elongated version - vagesa.
Rakusa embodies truly Buddhist patience - Japanese monks sew it on their own, connecting sixteen pieces of fabric together.
The Zen school has specific instructions on how to dress, undress, and store monastic clothes:
- should be kept on an altar neatly folded;
- you can not leave it on the ground;
- to put it on, they take it off the altar with both hands, bowing and touching the forehead to the clothes, then straighten it, bow three times - as a symbol of reverence for the Buddha and the sangha - and begin to dress;
- when undressing, the same rite is repeated, but in reverse order.
Conclusion
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This article attempts to trace the origins and causes of the formation and change in the external appearance of Buddhist monks of the Theravada, Mahayana and Soto Zen traditions 1 .
The adoption of monasticism involves a change in lifestyle, observance of special rules of conduct and adherence to certain canons. The description and explanation of these areas of life is transmitted to the newly ordained monk orally and is recorded in canonical texts.
In the Buddhist tradition, the canonical text of the rules of behavior, lifestyle and appearance for monks/nuns is the Vinaya 2 . In most traditions of Buddhism, disciplinary rules are 80% the same. The oldest body of Vinaya texts belongs to the Theravada tradition.
Theravada tradition
The canonical text of this Buddhist tradition is the Vinaya Pitaka 3. This is a collection of texts concerning the rules of conduct in the daily life of the sangha 4 - the community of bhikkhus (ordained monks) and bhikkhunis (ordained nuns). It includes a complete set of sangha rules, as well as the history of the origin of each rule and detailed description how the Buddha solved the issue of maintaining common harmony in a large and diverse spiritual community. These rules are summarized in the section "Sutta Vibhanga", in the part "Pratimokkha", where their number is 227 rules for a bhikkhu (monk) and 311 for a bhikkhuni (nun).
Mahayana tradition
The Vinaya corpus of the Mahayana tradition is open mostly to monks. The Tibetan Mahayana tradition discourages lay people from reading these texts. This recommendation is not a strict ban. It is caused by the desire to protect the laity from the temptation to test and control the monks in keeping their monastic vows.
Zen tradition
The main text of the Japanese Soto Zen tradition dates from the 13th century CE. and is called "Sobogenzo (Shobogenzo)" (Shobogenzo), which translates as "Treasury of the eye of the true Dharma." Its author is considered to be Master Dogen. The rules for the behavior and appearance of monks today are described in short text master Taisen Deshimaru "Rules of conduct in the Dojo."
Conditions and reasons for the emergence of rules for monks
The purpose of the rules of behavior and appearance of the monks was the need to "... to ensure the long life of the Buddha's teachings, just as the thread that binds together flower ornaments ensures that the flowers are not scattered by the wind."
Here is how they are described conditions for creating rules-instructions:
… when mental pollution (asava) makes itself felt in the community, there will be a need for the rules of Pratimoksha.
… In the Bhaddali Sutta, the Buddha enumerates five such conditions:
…When sentient beings began to degenerate and the true Dharma began to disappear… The Master established rules of conduct as a means of counteracting such conditions… These conditions did not arise until the community became large (1). But when the community became large, conditions were created that contributed to the rise of mental pollution in the community .... When the community began to have large material resources (2), ... a high status in society (3), ... a large body of teachings (texts) (4), ... when the community had existed for a long time (5) ...
The same text justifies the need for these rules. ten reasons:
… for the perfection of the sangha (1), for peace in the sangha (2), for refraining from shamelessness (3), for the convenience of good behavior for bhikkhus (4), for suppressing defilements relating to the past life (5), for preventing defilements relating to future life (6), to generate faith in unbelievers (7), to strengthen the faith of believers (8), to establish the true dharma (9) and to make disciples (10).
In the commentary on the Buddhist Monastic Code, reasons are classified into three types:
…The first two are external: to secure peace and right conduct within the sangha proper; and to educate and defend the faith among the lay followers of Buddhism. Causes the third type are internal: to help control and prevent mental defilements in each individual monk.
It also states that, “… The Buddha did not establish the entire set of rules at once. On the contrary, he formulated the rules one by one, in response to individual specific events. In the canon, all cases have been preserved for which this or that rule was formulated, and often the knowledge of these "history of origin" can help in understanding the meaning of this or that rule.
Rules concerning monastic attire.
Among the rules-instructions marked part of the rules relating directly to monastic attire: its possession, manufacture and wearing.
The text of the "Buddhist monastic code" gives recommendations on: the time of making clothes and organizing the workplace; conditions for the acceptance and distribution of clothing, pieces of cloth or money for the purchase of clothing; the number of robes simultaneously in the possession of a monk; conditions for donating and exchanging clothes and pieces of cloth for clothes to other monks; clothing sizes; conditions for wearing clothes; way of wearing clothes; worthy attitude to clothes; the degree of allowable value of the monk's belongings.
Time of making clothes and organization of the workplace
For the manufacture of clothes, a special time was determined, which was called “the season of clothes”. It is regulated in the chapter "On the manufacture of clothes", part "Vassa and kathina 5 privileges".
... The fourth lunar month of the rainy season - starting from the day after the first full moon in October and until the next full moon - was called the "season of clothes." In the early days of Buddhist monasticism, when most of the monks spent the cold and hot season wandering and stayed in place only during the rainy season, the last month of that season was the perfect time to prepare their clothes for their subsequent wanderings. This time was also the most opportune time for the laity, who had become intimately acquainted with the monks during the rainy season, to show their respect and reverence for them by offering them clothes or cloth to make clothes.
Conditions for the acceptance and distribution of clothing, pieces of cloth or money for the purchase of clothing
… Any clothing donated to a particular monastery during this period (monsoon) could only be shared among the monks who had spent the entire monsoon in it, and not with any newly arrived monk.
If the number of monks who spend the rainy season in a particular monastery exceeds five, they also become eligible to participate in the kathina ceremony, during which they accept gifts of cloth from the laity, give it to one of their members, and then make clothes out of it as a group before dawn. next day...
… When a monk has finished making a garment and his kathina privilege is no longer valid, if after that a piece of cloth is presented to him, he can accept it if he wishes. Having accepted it, he must immediately make an article of clothing out of it. If there is not enough tissue, he can store it for no more than a month, hoping to make up for the deficiency. If this period is exceeded, it requires retribution and recognition ....
… If any monk begs for clothes from a male or female householder who is not related to him, except in the proper cases, this requires retribution and recognition. The proper cases here are: the monk's clothes are stolen or badly damaged.
… Ten days before the full moon of the third month of Kattik in October, if the garment is “persistently” presented to a monk, he may accept it if he considers it to be “persistently” presented. If he has accepted her, he can keep her throughout the season of dress. After this period, she (the storage of these clothes) requires retribution and recognition ...
… In the event that a king, a royal minister, a brahmin or a householder sends a monetary contribution for a monk through an envoy, saying: “Having bought clothes for this amount, provide such and such a monk with clothes”; and when the messenger, arriving at the monk, informs him: “This amount of money was sent for the benefit of the respected one. Let the respected one accept this money,” then the monk should answer like this: “We do not accept money, my friend. We accept clothing (or fabric) appropriate for a certain season”…
Number of robes owned by a monk at the same time
Buddhist monks were allowed to have only one set of “tiwara” robes (“chi-wara”, “tichevara”: “three robes” fell from the tongue): the lower one was antaravasaka (Pali language), the sabong (Thai language), the upper one was uttora sanga (Pali language), "external" - sangati (Pali language, Thai)
Additional and surplus items of clothing, for preservation, were allowed to be stored under the so-called "double ownership". In such a case, the monk would formally share ownership of such garment with another monk, nun, or novice. Such an item was not considered a redundant piece of clothing and could be stored indefinitely, however, dual ownership had to be abolished before using such an item.
Conditions for donating and exchanging clothes and pieces of cloth for clothes to other monks
… If any monk accepts clothes or cloth from a nun who is not related to him - except in cases of exchange - this requires retribution and recognition.
… If any monk, having personally given a piece of clothing or cloth to another monk, then, being angry and dissatisfied, takes it away - or takes it back, this requires retribution and recognition.
… If any monk, having placed a cloth or article of clothing under dual possession with another monk, nun, novice or novice, then uses it without canceling the dual possession, then such an act requires recognition…
… If any bhikkhu gives a nun who is not related to him cloth for clothing, except in the case of an exchange, such an act requires recognition.
… If any monk makes or has made clothes for a nun who is not related to him, such an act requires recognition.
Robe sizes
… When any monk makes a cloth that is wrapped around the body during illness, it must be of a standard size. The standard here is: four "cubits of Sugata" in length, two cubits in width. If there is an excess, it must be cut off and the violation recognized.
… When any monk makes clothes for bathing in the rain, they should be of a standard size. The standard here is: six "cubits of Sugata" in length, two and a half in width. If there is an excess, it must be cut off and the violation recognized.
… If any monk has a garment equal to or larger than Sugata's, the excess must be cut off and the violation acknowledged. The size of Sugata's clothes here is as follows: nine "cubits of Sugata" in length, six "cubits of Sugata" in width. This is Sugata's clothing size 6 here.
Conditions for wearing clothes
… When the monk took new clothes, it must be labeled in one of three colors: green, brown, or black. If a monk uses new clothes without marking them with these colors, then such an act requires recognition ...
… When the monk has finished making the garment and his frame is destroyed (his kathina privilege is invalid); if after that he lives apart from any of his three robes for at least one night - unless this is approved by the monks - this requires recognition and retribution.
… If any monk uses clothes that have been washed, dyed or cleaned by a nun not related to him, this requires reckoning and recognition.
Way of wearing clothes
The "Sekhiya" section of the 26 rules regarding proper behavior fixes the way of wearing clothes when a piece of cloth, without additional cut, is draped around the body with twists or knots.
… I will wear an under/over/ garment wrapped around the body: this rule must be respected.
… I will walk / sit / well dressed in a crowded place: this rule must be respected.
The expression “well-dressed” here means the body as closed as possible: neck, chest, arms - up to the wrist, legs - several fingers below the knees (the number of fingers varies depending on the monastic internal rules).
Good attitude towards clothes
From the chapter on alcoholic beverages.
… If any bhikkhu hides or has hidden the cup, robe, needle case or belt of another bhikkhu - even as a joke - then such an act requires recognition.
… If any monk intentionally draws upon himself the offerings that were intended for the sangha, this requires retribution and recognition…
Degree of allowable value of monk's supplies
… In the event that a male or female householder has weavers who make linen for them, and if a monk, definitely not invited for this purpose, comes to the weavers and gives them instructions regarding the fabric, saying: “This fabric, friends, must be woven for my benefit. Make it long, make it wide, weave it evenly, tightly, and perhaps I will reward you for this with some small gift, ”and if later the monk rewards them with some small gift, even food collected by alms, this fabric requires retribution and recognition.
… If a male or female householder who is not related to a monk presents him with many pieces of cloth, he can take no more than is necessary for upper and lower clothing. If he accepts more, it requires retribution and recognition.
… In the event that a male or female householder has prepared a certain amount of money for a monk who is not related to them, thinking: “By buying clothes with this money, I will provide such and such a monk with clothes”; and if a bhikkhu, certainly not invited for that purpose, comes to the householder and makes allusions about the dress, saying: "It would be really good if you would provide me with clothes of such and such pattern,"- out of a desire to getsomething beautiful - then this piece of clothing requires retribution and recognition.
From the chapter "On Treasure".
… If any monk has a case for needles made of ivory, bone or horn, then such an act requires recognition, and the case must be broken.
Special regard for monastic attire
In addition to "technical instructions", the canonical texts fix and recommend for monks a special attitude towards monastic attire:
1. Clothing as a symbol of tradition.
The garment was passed down from teacher to student for thirty-three generations until it came to Hui-neng. Its shape, color, dimensions were directly transmitted. After that, the dharma successors Qing-yuan and Nan-yue, directly passing on the Dharma, sewed and began to wear the Dharma of the patriarchs 7 . The teaching on how to wash and wear clothes was known only to those who had learned from a mentor who directly transmitted this teaching... 8
2. Clothing as an object of worship.
... Hui-neng, the Zen teacher Da-jian, received a robe from Hong-ren on Mount Hu-anmeishan and kept it until the end of his days. This robe is still kept in the shrine of Baolinsi Monastery on Mount Caoxishan, where he preached.
Emperors of one generation after another requested that the robe be given to the palace. When the robe was sent to the palace, people worshiped it and made offerings. Thus, the robe was revered as a sacred object ...
… there is more merit in seeing the robe of the Buddha, hearing his teachings and making an offering than in possessing a myriad of worlds. To be the ruler of a state in which there is a robe is a birth, the highest among countless births and deaths. In truth, this is the best birth...
3.
Clothing as a way of conforming to the canon-image.
… one who directly received kashai 9 from a teacher is not like one who did not receive it. Therefore, when devas or humans receive a robe, they must receive the robe in a true way handed down by the patriarchs 10 .
The principle of adaptation of the canonized robes of monks
The principle of adapting canonized forms of clothing for monks of a certain tradition is to correct the original image-legend (canon-norm) under the influence of various factors.
These factors include:
Changing climatic conditions - for example, a monk changed his place of residence and moved from a warm climate to a more severe one;
Additional social conditions of a monk's life - for example, a monk is forced to carry out secular service in the world;
Historical and political circumstances - for example, a change in the dominant power and forced conspiracy for monks;
Cultural and national features of completeness and type of clothes - for example, draped type of clothes;
The technical ability that a monk has to make clothes - for example, the availability of tools and the ability to use them;
Technological opportunities provided to a monk in the manufacture (selection) of clothing by the level of development of civilization - for example, mechanized sewing workshops, industrial mass production of clothing.
The author noted two trends in the canon of appearance: selective use modern existing forms and designing new types of clothing. Both trends are guided by the traditional canon of the appearance of monks in color, cut and raw materials.
After analyzing the translations into Russian of the canonical texts of selected traditions of Buddhism, materials on fine arts Buddhism and by interviewing the monks, you can make certain conclusions:
1. Monastic attire and modern times is a symbol of Tradition.
- At the initiation into Buddhist monks, there is an obligatory solemn transfer of monastic attire.
- In the Theravada tradition (Burma), when initiating monks, they organize the Chinpyu ceremony, which is a costume dramatization of the canonical story of Buddha, Prince Sidhartha Gautama, who left the palace in search of Truth.
On the day of the ceremony, the initiates are dressed in the costumes of princes, their heads are crowned with crowns. Circles with divergent rays are drawn on the face - symbols of the sun, as a sign that the dynasty of Shakya rulers, to which the Buddha belonged, is considered "solar", leading its countdown from the "lords of the Sun".
- In today's complex political environment, sometimes monks / nuns resort to desacralization of the image keeping vows - "removing clothes." This forced measure was also provided for in the Vinaya. To renew the right to wear monastic robes, a special ceremony of "repentance" must be performed.
2. Of the current traditions of wearing Buddhist monastic robes, the Theravada tradition is the most authentic.
3. In the Soto-Zen tradition, the elements of monastic attire are a symbol of the line of succession of the patriarchs 11 .
Rakusu 12 (small camping kesa or kashaya) is sewn by hand and has a silk lining, on which the master writes the name of the monk/nun initiation and lists by name the line of succession of masters from Buddha to himself. The one who receives such a rakusa is included in the line of succession of the patriarchs and is under their protection.
4. The canonical image of a Buddhist monk has regional differences, which manifest themselves:
- in color scheme clothes while maintaining the "nomination" of the "color of the earth".
Theravada tradition: Thailand, Sri Lanka, Burma: color - mustard, brown, orange (city monks), burgundy ("forest" tradition).
Mahayana tradition: India, Tibet, Buryatia, Mongolia, Kalmykia: color - orange-yellow and burgundy.
Chan-Zen tradition: China: color - dark brown, gray, black. Korea: color - gray and burgundy (narrow cape). Japan: color - black and white.
- complete And titles monastic robes.
Theravada tradition
:
Three robes for monks:
petticoat" - antaravasaka(Pali), sabong (Thai language), has the shape of a small rectangle and is draped around the waist, fixed with a false belt (see fig. 1).
top cape - uttorasanga= tivara (Pali) = chivon (Thai language), has the shape of a large rectangle, draped on the body different ways (see fig. 2,3 and 4).
"external" cape - sangati(Pali) - sewn in the same way as - uttorasanga, but from denser fabrics. She plays the role outerwear: worn as a cloak during cold weather, and at other times - draped in a strip is thrown over the left shoulder (See Fig. 5).
The non-canonical modern clothes of monks include angsa (Pali) - a “sleeveless jacket” on one (left) shoulder, it has a different cut and style, with pockets, cutouts, the use of Velcro or zippers is allowed.
Sinhalese monks wear a shirt with sleeves instead of a "sleeveless jacket" (See Fig. 6).
The Vietnamese tradition (Anam nikaya) has differences in the clothes of the monks:
the lower “skirt” was replaced by wide loose trousers “kangkeng” (Thai language), and the “sleeveless jacket” was replaced by a shirt with long loose sleeves with 3 or 5 buttons - “sya”. These two robes are worn inside the monastery (See Fig. 7).
For practice or ceremony, a long “robe” of ang-ho is worn over them. (see fig. 8) and tiwara on the left shoulder (see fig. 9).
Initially, in the Theravada tradition, the nun's attire was similar to the male monastic, but had four things, since an additional shirt was used to cover the right shoulder. In modern times, the lineage of female monasticism has been interrupted in this tradition. This was also reflected in the clothes. Women living in monasteries and leading a monastic lifestyle are called "swords" (emphasis on the second syllable). They wear clothes white color different from male monks.
Mahayana tradition (see photo 1):
Photo 1. Geshe-lharamba Tenzin Chompel from Drepung Gomanga with assistant Ratna
Underwear (“skirt”, sleeveless shirt), overshirt (with “wings” on the shoulders), upper “skirt”, cape (see fig. 10).
In Tibet and the area of Tibetan Buddhism, special headdresses are additionally used, monks can wear a shirt and pants.
Soto Zen tradition (see photo 2):
Japan: - shata (white underwear); kolomo (basic black clothes) with a belt (see fig. 11); kesa, kashaya (English "kesaya", Skt. "kashaya"), rakusa (English "rakusa").
5. The monastic attire is used as a way of remembrance.
In the tradition of Soto Zen, to this day, kashai and rakusa are made by the monk by hand, according to certain requirements and under certain conditions. The quality of the execution of these robes determines the degree of concentration and vigilance of the monk.
6. While maintaining the external appearance, the canonized completeness of monastic clothes of one tradition tends to change depending on the climatic conditions of the monk's residence.
In the Theravada tradition, in Burma, seasonal use of additional warm clothes is allowed: warm capes, socks, sweaters with cut right sleeves, mittens. In the Mahayana tradition, Soto Zen is allowed to wear modern underwear.
7. Clothing is an object of worship.
- Monastic clothes are kept clean and tidy. If the "skirt" has more than 10 patches, the clothes must be replaced with new ones.
In the Tibetan Mahayana tradition, clothing that has become unusable is recommended to be left in “clean places” (forest, field, tree, mountain, river). In the Theravada tradition (Burma), such clothes are burned.
- In the Soto Zen tradition, there are specific daily rules for keeping and wearing kesa and rakusa.
It is recommended to store robes folded on the altar. If there is no altar - in a "clean place" - at a level not lower than the waist. It is forbidden to put the kesa and rakusa on the ground, carry them on the back, go to the toilet with them 13 , leave them for a long time in the wrong places (outside the altar).
The daily ritual of dressing consists of two stages:
The folded kesa or rakusa is removed from the altar with both hands and bowed with the head forward, touching the robe with the head;
They lay out the robe and three times in a bow touch the forehead with the sign "soto" 14 . Three bows symbolize Refuge: Buddha, Dharma, Sangha.
After bowing-refuge, kesa or rakusa is put on. When removing the robes, the daily ritual is carried out in the reverse order: they are removed, make three bows, fold, put on the altar.
During meditations (zazen) held in the Dharma hall in monasteries, kesas and rakusas are kept on a "small" altar in front of the hall. For such meditations, there is an extended dressing ritual:
Before the first zazen, at the beginning of the day, no kesa or rakusa is worn. They (either kesa or rakusa) are brought with them to the Dharma hall and placed folded in front of them during meditation. At the end of the meditation, all the monks, without leaving the position of zazen, put a kesa or rakusa on their heads with both hands, fold their hands in a bow (gasho), and in this position all together read the sutra (prayer) “Kesa” three times aloud:
Holy dress of the universe,
Liberation Dress,
Blessed is the field without form.
I long to free all Beings,
dressing the Buddha's Instructions.
(translated by Alexandra Rymar)
This is followed by the dressing process;
Before each subsequent meditation, a rakusa or kesa is placed on the head. Sutra "Kesa" is said three times by the monk/nun to himself, then the robe is put on.
8. Monastic attire demonstrates an ascetic lifestyle. A monk/nun is allowed to have only one set of robes.
9. The main principle of the formation of adaptive external image monks/ Buddhist nuns in the sangha is non-wiring principle appearance of monks by gender, age, personality.
10. The following technological changes in the manufacture and choice of robes by modern monks have been traced:
Great variability in the raw materials used for clothing. Mixed, synthetic and artificial fabrics(instead of natural);
While maintaining the traditional color solution clothes, it is common to use fabric with factory coloring with aniline dyes (instead of archaic natural ones).
11. A different degree of aestheticization was noted in the approach to the individual production (choice) of clothing by a monk:
Availability of execution, that is, the use of easily accessible material in terms of color, raw materials;
A very careful choice of fabric and color, striving for aesthetic authenticity in copying a canonized sample according to: material (natural raw materials, homespun cloth); coloring (natural dyes);
Aestheticization of decor or clothing elements (“patches”, the effect of fabric aging as
proof of the duration of practice and austerity).
As a result of the analysis of the above facts, we can draw a general conclusion that monastic attire is still one of the elements of the moral and spiritual education of Buddhist monks of Theravada, Mahayana (Tibetan) and Japanese (Soto-Zen) traditions.
1 Theravada (pronounced t’era-vada) or “teachings of the elders” is one of the branches of Buddhism, also called southern Buddhism. For centuries, Theravada Buddhism has been the main religion in mainland Southeast Asia (Thailand, Burma, Cambodia and Laos) and Sri Lanka. There are about 100 million Theravada Buddhists in the world today. Over the past few decades, Theravada teachings have begun to spread to Western countries. Mahayana (literally the Great Vehicle) is one of the main branches of Buddhism. Mahayana is common in the Himalayan region, Tibet, Mongolia, Vietnam and the territory Russian Federation(Buryatia, Kalmykia, Tyva and a number of other regions).
Soto Zen - Japanese tradition of Zen Buddhism, common in Japan, in Europe there are monasteries in Poland and France; the bulk of the monks live near the monastery and come to the monastery for practice.
2 Buddhist monastic code. Translation and explanation of the training rules of Pratimoksha. Abridged translation by A. Gunsky based on the book by Thanissaro Bhikkhu "Buddhist Monastic Code of Discipline". Sekkhiya section (rules of conduct).
3 Vinaya pitaka combines four sections: Suttavibhanga, Khandhaka (Mahavagga), chosen from Mahavagga, Khandhaka (Chulavagga), Parivara.
4 Sangha (Sanskrit, literally "society") - buddha, community. whose members are monks (bikkhu) or nuns (bikkhuni).
5 Vassa privileges - a privilege for monks who have spent a three-month stay in one monastery, extending to the distribution of cloth and clothing donated to this monastery during the rainy season.
Kathina Privileges - A privilege for monks to participate in a ceremony during which cloth gifts are received from the laity, followed by the joint production of clothing until dawn the next day. After participating in such a ceremony, the monks are entitled to kathina privileges for another four months. After making the garment, the kathina privilege is not void. If a monk has finished making a garment and is presented with a piece of cloth, he may accept it if he wishes. In this case, it is necessary to immediately make a garment out of it. If there is not enough fabric, the monk has the right to keep a piece of fabric in order to make up for the deficiency for no more than a month, “kathina” means a frame on which the fabric was stretched during the manufacture of clothing.
6 "Sugata's elbow" - about 25 cm. This rule applies to outerwear
7 Dharma of the patriarchs - kashaya.
8 Path to Awakening. Major writings of the Zen master Dogen. Edited by Kazuki Tanahishi. SPb. Eurasia, 2001, p.124
9 Kashaya or kesa (English "kesaya", Skt. "kashaya") - a cape of stripes (5 - daily for each monk, 7 - daily for the master, 9 - for the master at the ceremony of newly initiated monks). It is sewn according to the pattern by the future monk himself by hand with certain stitches. Certain rituals are associated with it during dressing and taking off.
10 Path to Awakening. Major writings of the Zen master Dogen. Edited by Kazuki Tanahishi. SPb. Eurasia, 2001, p.123
11 The line of succession - the line of transmission of the Teaching - an indication of names from Buddha to ....
12 Rakusu is a small camping kesa, also made by hand. It has a silk lining on which the master writes the name of the initiation and the line of succession of masters from Buddha to himself.
13 This means that the kesa or rakusa is removed, the rest of the garment remains.
14 Soto sign (pronunciation with accent on the second syllable) is a symbol of the Soto-Zen tradition, a geometric symbol that is embroidered in a contrasting color on the kesa and rakus.
List of used literature:
1. Buddhist monastic code. Translation and explanation of the teaching rules of Pratimoksha. Abridged translation by A. Gunsky based on the book Thanissaro Bhikkhu "Buddhist Monastic Code of Discipline".
2. Path to Awakening. Major writings of the Zen master Dogen. Edited by Kazuki Tanahishi. SPb. Eurasia, 2001, pp. 122-147.
3. Robert Fisher. Art of Buddhism. Moscow; Word, 2001.
4. Stavissky B. Ya. The fate of Buddhism in Central Asia. Moscow: "Eastern Literature" RAS, 1998.
5. Buddhism: Dictionary, ed. Zhukovskaya N. L., Moscow: "Republic", 1992.
6. Torchinov E. A. Buddhism: Pocket Dictionary. St. Petersburg; Amphora, 2002.
7. Listopadov N.A. Burma. Country south of Mount Meru. - M.: Institute of Oriental Studies RAS, 2002.
During the solemn initiation ceremony, a Buddhist, taking the first monastic vows, receives the corresponding attributes, including monastic vestments, which are designed to hide individuality and demonstrate belonging to a community (sangha). The rules and requirements for such robes are collected in the canonical code of Vinaya.
Since a monk, leaving worldly life, renounces its values, he should not own any valuable things. And so his clothes consist of the minimum necessary set of items of minimum value. It is believed that originally it was sewn from rags and dyed with "earth". Now in different traditions and schools there are differences, but, in general, they come down to three main elements of clothing: lower, upper and outer.
The traditional colors of the vestments were also formed on the basis of the availability in a particular locality of inexpensive natural colors and therefore they are different. So in Sri Lanka, Myanmar and Thailand, where the Theravada tradition is followed, it is used Brown color and mustard color.
The monks in the cities wear orange robes, and the monks of the “forest” tradition are burgundy. The same burgundy color, along with yellow-orange, is characteristic of India, Tibet, Mongolia, Buryatia and Kalmykia (the Mahayana tradition). In the Far East, where the Soto-Zen tradition is widespread, dark shades:
- black, white in Japan;
- black, gray and dark brown in China,
- gray, burgundy in Korea.
Since monastic robes are a symbol of tradition that is passed down from master (teacher) to disciple, and comes from the robes of Shakyamuni Buddha himself, they are worshiped as a shrine. Therefore, in the Vinaya, the procedure for wearing clothes, their manufacture, cleaning, replacement, acceptance as a gift or exchange, etc. is strictly prescribed.
For example:
- you can not be apart from any of your clothes even one night;
- a monk must independently manufacture, dye, clean his clothes;
- if the underwear is worn out so that there are more than 10 patches on it, then it is necessary to replace it with a new one;
- worn-out clothes in the Theravada tradition are burned, and in the Mahayana tradition, they are required to be left in a “clean” place;
- in the tradition of Soto-Zen there are whole rituals of dressing and taking off clothes.
Although monastic clothing serves the principle of unification according to appearance However, decorative elements that show the piety and asceticism of a Buddhist are allowed. In modern trends, these are decorative patches or the effect of artificial aging of the fabric.
New times are also manifested in the use of modern fittings in clothing, synthetic or mixed fabrics dyed with aniline dyes, the use of modern linen (Soto-Zen and Mahayana).
Theravada (Burma, Thailand, Sri Lanka)
Monastic clothing here is closest to the canonical image.
1.1 Color
Mustard or brown coloring of the fabric is most consistent with the "color of the earth." In the "forest" tradition, burgundy is used, but the monks in the cities adhere to orange colors.
1.2 Composition
In the Theravada tradition, the clothes of Buddhist monks consist of 3 things:
- Antaravasaka - a rectangular piece of fabric worn like a sarong, fastened at the waist with a belt;
- Uttara sanga (tivara, chivon) - fabric 2 x 7 m for draping the shoulders and upper body;
- Sangati - 2 x 3 m of denser fabric, serves as a cape for protection from the weather, usually worn in a folded narrow strip and thrown over the left shoulder.
1.3 Non-canonical deviations
Nowadays, clothing requirements allow the use of an angsa sleeveless jacket without the right shoulder instead of a tivara. The cut and style of it can be different, it is possible to use modern fittings. In Sri Lanka, instead of the angsa, the monks use a shirt with sleeves. And in Vietnam, Buddhists inside the monastery wear wide kangkeng pants and a sya shirt with 3-5 buttons and long sleeves, in other cases, an “ang-ho” robe is put on top, and a tivara is placed on the left shoulder. In Burma, it is allowed to wear warm clothes in cold weather.
The nuns wear white robes.
Mahayana (Buryatia, Kalmykia, India, Tibet, Mongolia)
2.1 ColorMahayana Buddhist monastic robes use burgundy and orange-yellow colors.
2.2 Composition
- Underwear (sarong and sleeveless jacket);
- Dhonka - shirts with short wing-sleeves with a blue piping along the edge;
- Shemdap - top sarong;
- Zen is a cape.
2.3 Non-canonical deviations
In Tibet, monks wear specially shaped headdresses, and shirts and trousers are also allowed.
Soto Zen (Japan, China, Korea)
3.1 ColorIn China, monks' attire is dyed dark brown, gray, or black; in Korea, it is gray, and the cloak is burgundy. Japan uses black and white.
3.2 Composition (Japan)
- Shata - a white undercoat;
- Kolomo - top black robe with a belt;
- Kesa (porridge, rakusa).
3.3 Non-canonical deviations
The list of allowed items includes modern underwear.
During the solemn ceremony of initiation, a Buddhist, taking the first monastic vows, receives the corresponding attributes, including monastic vestments, which are designed to hide individuality and demonstrate belonging to the community ( sangha). The rules and requirements for such robes are collected in the canonical code. vinaya.
Since a monk, leaving worldly life, renounces its values, he should not own any valuable things. And so it consists of the minimum necessary set of things of minimum value. It is believed that originally it was sewn from rags and dyed with "earth". Now in different traditions and schools there are differences, but, in general, they come down to three main elements of clothing: lower, upper and outer.
The traditional colors of the vestments were also formed on the basis of the availability of inexpensive natural dyes in a given particular area, and therefore they are different. So in Sri Lanka, Myanmar and Thailand, where the Theravada tradition is followed, brown and mustard are used.
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The monks in the cities wear orange robes, and the monks of the "forest" tradition are burgundy. The same burgundy color, along with yellow-orange, is characteristic of India, Tibet, Mongolia, Buryatia and Kalmykia (the Mahayana tradition). In the Far East, where the Soto Zen tradition is widespread, dark shades are characteristic:
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Since monastic robes are a symbol of a tradition that is passed down and come from the robes of Shakyamuni Buddha himself, they are worshiped as a shrine. Therefore, in Vinaya the order of wearing clothes, their manufacture, cleaning, replacement, acceptance as a gift or exchange, etc. is strictly prescribed. For example, 
- you cannot be apart from any of your clothes even for one night,
- the monk must independently manufacture, dye, clean his clothes;
- if the underwear is worn out so that there are more than 10 patches on it, then it must be replaced with a new one;
- worn clothes in the Theravada tradition are burned, while in the Mahayana tradition they are required to be left in a “clean” place;
- in the Soto Zen tradition, there are whole rituals of dressing and undressing.
Although monastic clothing serves as a principle of uniformity in appearance, decorative elements that show the piety and asceticism of a Buddhist are nevertheless permitted. In modern trends, these are decorative patches or the effect of artificial aging of the fabric.
New times are also manifested in the use of modern fittings in clothing, synthetic or mixed fabrics dyed with aniline dyes, the use of modern linen (Soto-Zen and Mahayana).
standing buddha
(Gandhara, I-II centuries AD,
Tokyo National Museum).
