What do Buddhists wear? What do Buddhists wear? Why do some monks have yellow clothes, others - blue or orange? Can lay people wear monk's clothes? Why are the colors different

Brother
22.04.2020

Munkuev Dorji

This work lies in the fact that the young researcher, through observation and questioning, tried to state and clarify the variety of clothes of Buddhist clergymen.

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Regional scientific and practical conference

junior schoolchildren

"I am a researcher"

Section: History of the native land

Buddhist monk robe

Russian Federation

Transbaikal region

Aginsky Buryat District

With. Uzon

2nd grade student

MBOU "Uzon secondary

comprehensive school"

2011 – 2012 academic year

Buddhist monk robe

Munkuev Dorji

3rd grade

Brief annotation

This work lies in the fact that the young researcher, through observation and questioning, tried to state and clarify the variety of clothes of Buddhist clergymen.

Examined the literature on research activities, and applied what was learned to

Practice.

Head: Daritsyrenova R.M.

Buddhist monk robe

Munkuev Dorji

Russia, Trans-Baikal Territory, Aginsky Buryat District, p. Uzon

MOU "Uzon secondary school"

3rd grade

annotation

In this work, I tried to bring some clarity to the variety of clothes of Buddhist clergy.

Introduction ……………………………………………………………………………………………………………………….. 5

Symbolism of color …………………………………………………………………………………………………………… 6 - 7

Attire of Buddhist lamas ………………………………………………………………………………………………… 8 - 12

Clothing of the high lamas

Clothes of ordinary lamas

shirts

Shamtab (skirt)

Belts and their types

Hats and its types

Shoes

Bag, bag

Dutan (winter jacket)

Zhanchi (cape) of high lamas and ordinary lamas

Madig (robe)

Conclusion …………………………………………………………………………………………………………………….. 12

Literature ………………………………………………………………………………………………………………………. 13

Application ……………………………………………………………………………………………………………………. 14

Introduction

Upon entering our village, you will immediately notice a large beautiful datsan "Dashi Tubdenlin".

At the sight of the variety of clothes of Buddhist priests, people and I had a question: “What does this variety mean? Why do some lamas have a yellow waistcoat, some have a robe thrown over their shoulder, others have it lowered, while others are simply dressed in a dressing gown?

Then I decided to ask my dad about everything about it, he works in the Uzon datsan, in the position of Geshy lama.

In my work, I tried to bring some clarity to this issue.

The novelty of my research is that not a single student has ever done this.

Object of study: cloth

Item: robe of Buddhist monks

Purpose of the study:find out the types of lamas attire, their distinctive features and characterize them.

Tasks:

  1. Carefully talk with dad, find out the types of robes;
  2. Consult with other lamas;
  3. To take pictures;
  4. Collect the necessary literature to obtain the necessary information on this topic;
  5. Work on your ownover collected materials;
  6. Consultedhang out with the teacher and the llamas;
  7. Compose final spruce work.

Research methods: - information analysis, generalization; survey.

Symbolism of flowers

We all see that the attire of all lamas is made of red and yellow materials. Why? What do these colors mean?

Since ancient times, people have shown a special predilection for to red . In many languages ​​it means everything beautiful, beautiful. In Slavic folklore, red is a symbol of beauty, virginity, holiness: “red maiden”, “red corner”, “Red hill”, “red sun” are preserved confirmations of the symbol of this color.

In China, a sincere, frank person is called "Red heart", while the heart of a bad, treacherous person is black.

Among the Mongolian peoples, the red color personifies the image of the most ancient object of veneration for all peoples - the Sun and the fire, light and heat associated with it, without which life on Earth is unthinkable. The Buryats believe that it brings joy and happiness to the family, gives peace and prosperity to the people. The sun and the moon are considered the direct ancestors of the Mongolian-speaking peoples, therefore they patronize them in every possible way. Respect for their ancient ancestors was expressed, in particular, in the location of the entrance to the dwelling, oriented to the south, towards the high (at the zenith) of the sun. The red color, according to the ideas of the Buryats, symbolizes beauty, purification. Red stones - ruby, coral - served as the most favorite materials for making jewelry: earrings, rings, bracelets, rings, incense, knives and flint, pipes. Red silk tassels and denze crown the pommel of headdresses of the Buryats and Mongols.

In the epic of nomads, the word "red" - "Ulaan" - is associated with some important cult, so the phrases Ulaan - Baatar, Ulaan Khaan, Ulaan Khongor, Ulaan - Ude characterized a warrior, hero, standard-bearer.

Red also means power, greatness. The emperor signed in purple ink, sat on a purple throne, only the empress had the right to wear red boots.

Healing properties, the ability to resist the evil eye and witchcraft were also attributed to the red color.

The Chinese tied something red on the hands of children, teaching them to look at this color as the best protective agent against evil spirits. In many countries, women tie their hands with a red thread so that they don’t get sick and that no one jinxes them.

The symbolic meanings of red are very diverse and contradictory. Symbolizing joy, beauty, fullness of life, at the same time it is associated with enmity, revenge, aggressiveness. Red is the main heraldic color. On banners, it symbolizes struggle, independence, revolution, coup.

Yellow just like white and red, it refers to the solar symbolic color.

Yellow color is associated with gold, which since ancient times was perceived as frozen sunlight. Gold, a material that does not change when tested by fire, has become a symbol of "eternity, immutability, constancy, established once and for all, given by God from above."

Considering the yellow color and the gold associated with it, several of its main symbols are distinguished.

Gold and yellow colors correspond to the idea of ​​the originality of everything. In Buryat mythology, the “golden maternal womb” and “paternal silver pillar”, from which the first people on earth came; in Mongolian mythology, a bird raises the “golden land” from the depths of the ocean, on which all living and inanimate nature arises; in the mythology of the nomads, there is a motif of the birth of a child from a golden sunbeam that penetrated through the smoke hole of the yurt. Thus, gold, golden, yellow color is a universal cosmic symbol, which is associated with the appearance of the earth and the first man, the ancestors of the rulers and the rulers themselves. The proximity of the words “yellow” and “golden” in stable phrases such as “golden yellow earth”, “golden yellow sun” speaks of their interchangeability, of the original mythological identity. Yellow color served as a hallmark of noble people and representatives of the upper classes. Golden hands, golden heart, golden word, golden field, golden age, golden time, golden kingdom - phrases expressing the concepts of the most valuable, best, dear, as a sign of time, place, phenomenon or object.

A special place is occupied by yellow in the palette of colors of Buddhism, which is manifested primarily in the name of the religion - the yellow faith, in the attire of lamas - yellow clothes with a red cape orjimjo.

Thus, the yellow color - the color of the sun, life, warmth, power, faith - not without reason makes a warm and pleasant impression on a person, the yellow surface, as it were, emits sunlight from itself, which each of us touches.

Buddhist monk robe

Clothing of the high lamas

The clothing of the higher lamas differs from the clothing of ordinary lamas in that the waistcoat must be yellow. Also in the photo we see a vest with a branch in the shoulders, which symbolizes the shape of the ears of an elephant and speaks of the steadfastness in the faith of its wearer, of power, strength and steadfastness, like an elephant. There is also a ceremonial dress of the highest lamas, worn during khurals. The cut is the same as for everyday clothes, but is sewn from a denser material.

Clothes of ordinary lamas

Ordinary llamas have a red vest. The photo shows a blue square on the back of the vest. This square is present mainly in the robes of the aginian lamas.

In the tenth century, after the persecution of Buddhism by the Tibetan king Landarma, when Buddhism began to revive again in Tibet, it was necessary to conduct the sojeng rite, which is performed by the highest lamas, no less than four people in number. There were three Tibetan lamas, they needed another high lama for the ceremony, so he was invited from China. At that time, the Chinese monks mostly belonged to the blue hat school. The rite was successfully carried out, the teaching began to spread further, and a blue square is worn behind the waistcoat in tribute to this Chinese monk. Now the Chinese monks do not belong to the blue hat school. "Bluecaps" are adherents of the Bonpo religion (an ancient Tibetan religion, a variant of shamanism).

shirts

Shirts began to be worn only at the present time, but nevertheless there are two varieties of them. Summer shirts are worn on the first day of the first summer month. On the first day of the first autumn month, they change into a winter shirt. In Aginsky and Uzon datsan this dressing rule is strictly observed by all lamas and huvaraks. Usually the color of the shirts is red or yellow.

Shamtab (skirt)

There are two ways to wear shamtaba.

The first way: folds of shamtaba along the course of the sun - this is the Buryat version of wearing shamtaba. Now, this is how the Shamtab Lamas of the Aginsky District wear it.

The second way: folds towards each other - this is the Tibetan version of wearing shamtaba. Now this is how the shamtab lamas of the datsans of Buryatia wear it.

Belts and their types

The sequence of shabi khubtsas: first they put on a shirt, then a vest and shamtab. Shamtab is girded. In the photo we see a variety of belts. Basically, the shamtab is supported by a belt, which is shown in the photo below. Other belts are used to gird the madig and the national Buddhist clothes of the lamas of Buryatia and Mongolia. Usually the belts are red or yellow. They do not talk about any rank differences.

Orkhimzhi (mantle) and how to dress it

Orkhimzhi (mantle) is thrown over the lama's clothes. This is actually the Indian version of clothing (sari) worn during the time of the Buddha. Now Hinayana monks wear such clothes. In our harsh conditions, it is impossible to walk only in a sari, so it is thrown over clothes as a tribute to tradition. Orkhimzha in length should be six elongated sleeves. It's about six meters. Orchims and rosaries are removed when they go to the toilet.

There are two ways to wear an orchimji: the first is the orchimji carried on the hands, the second is the orchimji thrown on the shoulders. According to the rules, all ordinary llamas (genin) must wear orchims, lowered on their hands. Even the Buddhas are depicted on almost all tanks with lowered orchims. The following people have the right to throw orchims on their shoulders: getsuls - holders of 36 oaths; gelongs - holders of 253 oaths; gabzhi - doctors of Buddhist sciences; also lamas in the highest positions of authority. Gelong lamas of higher positions may wear yellow orchims.

Hats and its types

Shaser - hat of choiralama (lames-disputants). A simple lama wears a short yellow cap. Hence the name of the school "yellow hats".

The highest lamas of Tibet wear "wanshu" - a hat with long ears.

High lamas wear "ninsha" - a heart-shaped hat. In winter, the edges of the hat are sheathed with fur, in the summer, the edges, respectively, are worn without fur. Rectors have one strip along the edges of the cap. Did Khambo Lamas have two stripes along the edges of their caps. The hambo llama has three stripes along the edges or in the middle.

Shoes

In Tibet, the higher the lama was, the higher the sole was. We don't have such a tradition. The shoes are the same as those of secular people, that is, the Buryat national shoes. It is sewn from cloth, leather, leather substitutes. For beauty, various patterns are embroidered. The Buryats lived in harmony with nature: the toes of the soles turned up - a warning of inflicting wounds on the earth.

Bag, bag

Bags are mostly of the kind shown in the photo. The color is mostly red or yellow. There are books in the bag. Ritual objects (vajra and bell, dimchik, dammara, etc.) are carried in a bag.

Dutan (winter jacket)

Dutan is the Agin version of winter clothing. Lamas of other regions did not historically wear it. Recently, lamas from other regions have also begun to wear dutan. It is sewn from insulated material or sheep wool. Topped with brocade or silk. What do the red stripes mean? Most likely, this is a winter version of a yaranga (vest), since orkhimzhi (mantle) is thrown on top of the dutan, and not under the dutan. Sleeves should be slightly longer than arms. Flared floors allow the wearer to wrap tightly.

Zhanchi (cape) of higher and ordinary lamas

Zhanchi, also called "tuva", has existed since the time of the Buddha. Zhanchi is a cloak-like garment worn by the early followers of the Buddha's Teachings over a sari during the rainy season in India. Now they are worn during meditation and large prayers. Zhanchi are mostly yellow, red or brown. High lamas may wear yellow janchi. When a lama is accepted into the staff of a datsan, he must have his own zhanchi.

Madig (robe)

The clothes of huvaraks (novices, beginning followers of the teaching) before sahil (oath) is madig. Having made “bumshi”, i.e. 100,000 prostrations, 100,000 mandala offerings, 100,000 goro (bypassing the stupas), 100,000 migzem (five-line praise of Tsongkhapa), huvaraks receive sahil (initiation) and become genin (holders of five oaths) and enter the Sangha.

Madig - a straight-backed swinging dressing gown with expanding floors, with the smell of the left floor to the right, with one-piece sleeves and cuffs in the form of a bell. The smell made it possible to put things with the right hand and take things out of the bosom - a kind of pocket. Also earlier, madig was worn under lama clothing.

Conclusion

I really enjoyed working on this topic. specialI liked working on this topic with my dad and mom. They helped me a lot!

Next year I will definitely be doing some research work.

Literature

  1. Babueva V.D. "Material and spiritual culture of the Buryats", Ulan-Ude, 2004.
  2. Internet resources

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 kesa and rakusa on the ground, carry them on the back, go to the toilet with them, leave them for a long time in the wrong 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 obligatory 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 the most important conditions is to 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

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 rules for the sangha, as well as the history of the origin of each rule and a detailed description of how the Buddha dealt with the issue of maintaining overall 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 a short text by master Taisen Deshimaru "Rules of behavior 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 the cases about which this or that rule was formulated have been preserved, 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 a monk has accepted new clothes, they should be marked with 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 the fine arts of Buddhism and interviewing the monks, we can make certain conclusions:

1. Monastic attire is a symbol of Tradition even in modern times.

  • 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 in different ways (see fig. 2,3 and 4).

"external" cape - sangati(Pali) - sewn in the same way as - uttorasanga, but from denser fabrics. It plays the role of outerwear: it is worn like a raincoat 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 white robes, 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 zazen position, 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 an adaptive external image of Buddhist monks / 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 ones) are now widely used;

While maintaining the traditional color scheme of 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 these 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 in the Russian Federation (Buryatia, Kalmykia, Tuva 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 can 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 clothes.

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.

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 monks are built according to approximately the same principle, but in different countries they are 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 kasha, 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, synthetic fabrics and artificial dyes can now be used, and in a 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 on 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 - a white robe 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

Thank you very much for your attention, dear readers! We hope you liked our article, and today your knowledge has been replenished with interesting facts.

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