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When the prince who was to become the Buddha left his palace to seek a way beyond ageing, sickness and death, it is said that one of the first things that he did was to shave off his hair and beard and put on the yellow cloth.
Buddhist monks always completely shave their head and beard, showing their commitment to the Holy Life (Brahmacariya) of one gone forth into the homeless life.
In South Asia some ascetics tear out their hair, while others never touch it so that it becomes a tangled mass.
A rule states that a bhikkhu should not allow his hair to grow beyond a certain length or time, so he will shave usually at least once a fortnight or month, sometimes more frequently.
To do this he uses his razor, which is also one of his requisites.
“Hair-of-the-head” (kesa) is one of the five parts of the body mentioned in the ordination ceremony and is used to recollect the true nature of the body.
The bhikkhu is also not allowed to dye or pluck out any grey hairs, for they are useful reminders of old-age and impermanence.
Just consider how much time and money is wasted by people trying to make their hair remain beautiful and young-looking.
Learn more about the Theravadin Buddhist Monk’s Rules here:
One should show respect from one’s heart in the way that seems best to oneself, recollecting the Triple Gem and doing it mindfully.
No good monk (or Buddha statue) is going to take offence if one does not bow.
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The yellow robe worn by monks is an emblem and reminder of the Triple Gem, as is the Buddha Statue.
Therefore one is really bowing to the Buddha, Dharma and Sangha, not to some person or statue.
There are two aspects to bowing — the bodily action and the mind.
If one bows because it gives one the opportunity to demonstrate one’s faith in the Triple Gem, because it seems the right thing to do, and because it leads the mind to calm, then it will be beneficial.
If one bows without reason or because one feels that one must do so for appearances sake, then it is a rather empty gesture.
When I bow three times to the Buddha Statue or to senior monks, I mentally recollect “Buddho”, then “Dhammo” and then “Sa ngho” and also have mindfulness of the bodily posture as it bends forward and the head touches the floor.
However, in Western countries this is often misunderstood and can be the source of quite a lot of embarrassment.
It is up to the persons themselves to decide what is appropriate under the different circumstances.
Learn more about the Theravadin Buddhist Monk’s Rules here:
Yes, generosity is a virtue highly praised by the Buddha and was often the first virtue he mentioned.
It goes against the general modern selfish attitude of “getting is better than giving” and leads on to contentment and the calm that can lead to deep meditation and wisdom.
So, if it makes one happy to make an offering then one can do so without asking first.
However, the offering should also be endowed with wisdom so that one gives something that is useful and not beyond one’s family’s means.
Learn more about the Theravadin Buddhist Monk’s Rules here:
There are definite conditions that allow a bhikkhu to ask for help.
These would be when he is ill, or in danger, or when he has been formally offered help.
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There is a minimum in that the bhikkhu must be properly and modestly dressed, especially in public.
During the cold season in South Asia, the Buddha allowed a double-layered outer robe (sa nghaati) to be used and so — using the Great Standards as a guide — in even colder climates extra layers may be allowable.
In countries where hypothermia may be a danger, the use of extra layers seems sensible — especially if this cuts down on heating and medical expenses.
That a bhikkhu lives as frugally as possible is a major aspect of the Vinaya.
However, it is generally felt very important that the traditional robes remain the basic dress and “extra layers” should not obscure this.
Learn more about the Theravadin Buddhist Monk’s Rules here:
Some bhikkhus take a daily alms-round as a special practice (dhuta nga or tudong) and will normally always want to go.
Many other monks will be happy to receive food brought to them.
Please ask or observe how the monk practises. There is no harm in offering to bring the food, for if the monk prefers to walk on an alms-round he can explain about that.
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Theravada Sanghas like Thailand’s refuses to recognize ordinations in the Dharmaguptaka tradition as valid Theravada ordinations and consider impossible to validly re-establish bhikkhuni ordination in lineages where it has ended.
However, the German monk Bhikkhu Anālayo, who was a presenter at the International Congress on Buddhist Women’s Role in the Sangha, has argued in a number of papers that it is possible for bhikkhus alone to ordain bhikkhunis if necessary.
Nevertheless, there are other forms for laywomen that still involve “leaving the home life” and keeping Eight or Ten Precepts as a dasasiila mata nun.
Finding a suitable place is quite difficult but several groups are trying to develop places conducive to Dharma practice for such nuns.
For example, Amaravati Buddhist Monastery in England.
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In certain communities there is a “postulancy” period when the candidate first wears white robes as an anagarika and after a year (or two) may then be given either novice (saama.nera) or full bhikkhu ordination.
Whether a layperson is suitable will depend on the monastery of ordination.
Learn more about the Theravadin Buddhist Monk’s Rules here:
In certain communities there is a “postulancy” period when the candidate first wears white robes as an anagarika and after a year (or two) may then be given either novice (saama.nera) or full bhikkhu ordination.
Once he is accepted for this, all the requisites should be provided.
In some monasteries the candidate is provided with the cloth but has to learn to sew his own robes.
Similarly for the lay person wanting to help supply requisites to the new monk, the best way is to ask details from a senior monk who will explain and help.
In some countries such as Nepal there are even special providers to supply these requisites but whether this is suitable will depend on the monastery of ordination.
Learn more about the Theravadin Buddhist Monk’s Rules here:
If the candidate’s intention is right and he is not disqualified by other factors, he should find a senior monk who can advise him on the places where he might ordain and perhaps recommend him to a preceptor.
If the candidate lives in a non-Buddhist country, he can write for details to the country where he is interested in staying.
Bhikkhus are often travelling and giving Dharma talks around the world and they would generally be very happy to make suggestions about this.
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In fact getting the robes and bowl is not so much a problem for once the candidate is accepted by a preceptor, the preceptor will know where suitable requisites may be found.
The question should be more about the qualities necessary to become a monk :)
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In South Asia during the Lord Buddha’s time much of the land was covered in forests and groves and this was where the wandering mendicants of the different orders would pursue their religious practices.
The Lord Buddha spoke of the “foot of a tree” as the basic shelter for bhikkhus, and this is usually still affirmed to every newly ordained bhikkhu.
Later, monasteries were established and well-endowed, and the focus shifted to a more settled life.
Mostly only the “forest monks” now live in the forest where it is quiet and conducive to meditation.
Many more monks will live in the village monastery or go to a monastery in the town to study the scriptures.
The Lord Buddha said this about the basics of shelter, whether in the forest or city:
Properly considering the lodging, I use it: simply to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, sun and reptiles; simply for protection from bad weather and for the enjoyment of seclusion.
Learn more about the Theravadin Buddhist Monk’s Rules here:
The Lord Buddha gave this reflection about finding and eating food:
Properly considering alms food, I use it: not playfully, nor for intoxication, nor for putting on weight, nor for beautification; but simply for the survival and continuance of this body, for ending its afflictions, for the support of the chaste life, (thinking) I will destroy old feelings (of hunger) and not create new feelings (from overeating). Thus I will maintain myself, be blameless, and live in comfort.
The alms bowl is another practical symbol of Buddhism, and, like the robes, another requisite of the monks.
Although every bhikkhu is given an alms bowl (and a set of robes) when he becomes a monk, not all of them will actually go on an alms round and only a minority — usually they are the forest meditation bhikkhus — will eat from their bowl sitting on the floor.
Therefore many monks will eat using plates and dishes, while some will eat sitting on the floor at a small table and others at a normal western-style table.
One should not feel shy about asking a monk as to his normal way of eating and then fit in with that.
Those forest bhikkhus who keep the austere practices (dhutanga or tudong) will be stricter about only using one eating vessel.
This can simplify life and remind the bhikkhu that although food is necessary for bodily health he does not have to indulge in an obsession with taste. (It also saves washing-up time.)
Learn more about the Theravadin Buddhist Monk’s Rules here:
The Lord Buddha gave this reflection about why a monk wears a robe:
Properly considering the robe, I use it: simply to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, simply for the purpose of covering the parts of the body which cause shame.
In the Lord Buddha’s time, 2,500 years ago, clothing was made without complex machinery. (Although simple ‘sewing-frames’ are mentioned in the texts, which the monks would have used at robe-making – Kathina – time.) So the pattern of the robe is very simple and designed so that it can be made up out of patches of cloth, for discarded rags were often used after washing and dyeing.
This “yellow robe” is considered the banner of the arahant and emblem of Buddhism. For the ordinary monks it is a privilege to be able to wear this robe, continuing the tradition and practicing to be worthy of it.
There are rules as to the robes’ size, color, how they are sewn, type of cloth used, etc.
The color of the robes depends on the dye used. Until very recently, this would have been natural vegetable dye found in the jungle from roots or trees.
Nowadays chemical dyes are more used and sometimes give that more vivid orange color that one sees in Bangkok.
The color white is used by Buddhist devotees to show their commitment to keeping the Precepts — usually the Eight Precepts — on Observance Days. (White robes are also worn by the anagarika, or postulant before he becomes a monk.)
Learn more about the Theravadin Buddhist Monk’s Rules here: