Bygdetunet - 21 September
On the occasion Skiptvet Buddhistkloster have prepared a small exhibition to present the life of a Buddhist monk. The focus was on the clothes monks wear and the robe making process.
Table of content
Who we are
How did we end up here
Origin
Around 2600 years ago Siddhartha Gautama, was born into a royal family in Lumbini (modern-day Nepal). He lived a sheltered life of luxury until age 29, when he encountered suffering outside the palace walls. This led him to renounce his privileged life and seek enlightenment.
After 6 years of ascetic practices and meditation, Siddhartha achieved enlightenment while meditating under a Bodhi tree in Bodhgaya. He became known as the Buddha, meaning "the awakened one." The Buddha then spent the rest of his life teaching others how to achieve enlightenment and end suffering.
Buddha's teachings spread throughout India and eventually across Asia, evolving into various schools and traditions over time.
Thailand
Buddhism arrived in Thailand in 3rs century BCE. Since that time Buddhism has been more or less prominent in Thai society and culture depending on the various affinity of the kings and rulers.
The history of Thai Buddhism has been characterised by cycles of decline and revival, shaped by internal reforms, external influences, and changing social contexts. It remains resilient, adapting to contemporary challenges while seeking to preserve its core teachings and practices.
The 20th century saw the growth of the Thai Forest Tradition, a reform movement led by figures like Ajahn Mun Bhuridatta, Ajahn Chah, and others, who emphasised a return to strict monastic discipline, meditation, and living in simplicity and nature. This movement has gained international recognition and appeal known as the Thai Forest Tradition.
Ajahn Chah - 1918 to 1992
Ajahn Chah was a revered Thai Buddhist monk and meditation master who played a key role in revitalising the Thai Forest Tradition. Known for his simple and practical teachings, he emphasised strict monastic discipline and mindfulness in everyday life. Ajahn Chah founded Wat Nong Pah Pong, a forest monastery in northeastern Thailand, which became a hub for both Thai and Western practitioners. His teachings continue to influence Buddhist communities worldwide, particularly through his Western disciples who established monasteries abroad. Ajahn Chah is remembered for his emphasis on meditation, simplicity, and insight into the nature of the mind.
In 1967 a young American monk made his way to Wat Pah Pong. After a short time he requested to live and train there. He became the first western disciple of Ajahn Chah.
The first international monastery
In 1974, a few Western disciples led by Ajahn Sumedho spent the rains retreat in a cremation forest a few kilometres from Wat Nong Pah Pong. At the end of the retreat, local villagers formally requested Ajahn Chah to establish a permanent monastery in that location.
Wat Pah Nanachat, or the 'International Forest Monastery,' was founded to provide a place for English-speaking Western monks to practise the Thai Forest Tradition. The monastery emphasises strict monastic discipline, meditation, and simple living in harmony with nature. It serves as a centre for international practitioners and plays a significant role in spreading Ajahn Chah's teachings worldwide.
Moving to the west
At the invitation of the English sangha trust, Ajahn Chah visited London in 1977, marking a significant moment in the spread of the Thai Forest Tradition to the West. During his time in London, Ajahn Chah conducted teachings and meditation retreats, offering practical insights into Buddhist practice and monastic life. He saw for himself that westerners were interested in the Buddha's teaching and that England was a fertile ground for the propagation of the sangha.
Unexpectedly, before leaving to Thailand Ajahn Chah left his most senior western disciple Ajahn Sumedho in London. With a few other monks and a lot of effort the first monastery (Chiturst Buddhist monastery) was established in 1979.
From there many more monasteries have come to life in many countries around the world. Including Skiptvet Buddhistkloster.
How do monks live
The life of Buddhist monks is bound up by hundreds of precepts and regulations. For instance they are not allowed to use money, cook or dig the ground.
Those regulations make the monks very dependent on the support of the lay community.
From early on during the time of the Buddha a co-dependency emerged between the monastics and the lay followers. The former provide teachings (or are exemplifying a simple and peaceful life) while the latter provide the monastics (and anyone living at the monastery) with their basic requisites.
During the ordination ceremony, the newly ordained monk is reminded that the life he chose is to promote simplicity and reduce attachment to the material world.
The 4 requisites are vital for the monk's ability to live a life of simplicity and focus on their spiritual practice while maintaining their monastic discipline. They are essential to sustain life.
Clothing (Robe):
The basic garments worn by monks typically consist of three pieces: the outer robe, the lower robe, and the upper robe. These robes symbolise simplicity and renunciation. The most basic example is the use of rag cloth to make the robes.
Shelter (Residence):
A place where monks live. The shelter must be simple and functional, providing basic protection from the elements and a space for meditation and study.
The most basic examples are the foot of a tree, a cave or a simple hut.
Food (Alms):
The sustenance needed for daily life, which monks receive through alms. Forest monks in Asia go everyday on alms rounds to collect food offerings from lay people. Moving from house to house to collect their food, adhering to the practice of living on whatever is generously given.
Medicine (Health Care):
Essential for maintaining health and treating illnesses. This can include basic medicinal supplies or access to medical care. Monks rely on lay supporters for medicine and health needs. The most basic exemple is fermented urine.
The eight basic requisites (Attha Parikkhara)
Three robes: to cover the body
Alms bowl: to collect and eat food
Razor: for shaving head and beard
Needle and thread: to mend and repair robes
Belt: to hold lower robe in place
Water strainer: to strain insects from drinking water (not so much use this days)
Alms-bowl
Alms-food
The bowl
With the robes, the alms-bowl is the most important possession of the Buddhist monk. It serves both as a vessel to collect food and to eat.
Nowadays most bowls are made of stainless-steel but it can also be made with iron or clay.
Monks are trained to care for their bowl very carefully, even to see it at the head of the Buddha. For that reason newly ordained monks in the west are given a ceramic alms-bowl for the first 5 years.
Alms-round
In Thailand, every morning at dawn, monks walk barefoot through local towns and villages, carrying alms bowls. Locals offer food, placing it silently into the bowls. This daily ritual, pindapat, nourishes monks and allows laypeople to make merit, strengthening the bond between monastic and secular life in Thai Buddhism.
In Norway, occasionally and a bit later than dawn, monks go to stand in town. Usually close to a supermarket or grocery stores. In that way the local community might be able to offer food or ask questions to the monks.
Don’t be shy if you see monks in Skiptvet. You can ask anything you like.
Alms-food
Theravada Buddhist monks are expected to accept any food offered to them with respect and gratitude. The focus is not on restricting specific foods, but rather on avoiding overindulgence and practising moderation.
Monks can generally eat most foods, with a few key exceptions:
Raw meat and fish
Meat from animals killed specifically for the monk
The meat from human, elephant, horse, dog, snake, lion, tiger, leopard, bear, hyena
While vegetarianism or veganism isn't mandatory, some monks may choose to follow these diets. The main principle is mindful eating and detachment from culinary pleasures, rather than strict dietary rules.
The emphasis lies on the monk's attitude towards food and the practice of restraint, not on adhering to a specific diet. This approach aligns with the broader Buddhist concepts of non-attachment and the Middle Way.
The manikins
1. Monk dressed for formal ceremonies
During formal ceremonies such as group meditation practices or the recitation of the monastic rules, the monk will wear the 3 robes allowed by the Buddha:
Lower Robe (Antara-vasā): A small rectangle of cloth to cover the lower part of the body.
Upper Robe (Uttarā-sanga): A larger robe to cover the full body. It is the robe that covers the left shoulder.
Outer Robe (Sanghāti): The same size as the upper robe but made with a double layer of cloth. It is worn folded over the left shoulder.
Belt: It is used to hold the lower robe secure to the body.
Jacket or shoulder cloth (angsa) depending on the temperature.
2. Monk dressed when going outside the monastery
If the monk is only leaving for the day he will wear the same clothes as in the monastery except for his outer robe. He will leave it in a safe place in his lodging.
If the monk is leaving for a few days he will take his outer robe with him. He might wear it or carry it in his bag. There is a monastic rule stating that a monk should not be separated from his 3 robes for a night.
He will wear his upper robe covering both his shoulders.
3. Informal outfit used in Thailand
Day by day, in the monastery, the monk does not need to wear all his robes.
He will wear only his lower robe (with the belt). In Thailand, being a tropical country, the monk will wear a shoulder cloth (angsa) to cover his upper body.
4. Informal outfit used in Western monasteries
Day by day, in the monastery, the monk does not need to wear all his robes.
He will wear only his lower robe (with the belt). Outside of Thailand, the monk will usually wear a jacket to cover his upper body, in the summer he might still wear the same shoulder cloth as in Asia.
5. Monk dress for alms-round
When the monk goes to collect food on alms-round (pindapat) he would wear the same outfit as when leaving the monastery. His upper robe would cover both his shoulders. The only difference is that he will carry his alms-bowl with him.
6. Robe making process
The simplicity of the robes reflects the Buddhist values of renunciation, modesty, and detachment from material wealth. The practice of wearing patched and worn cloth symbolises the monk's commitment to a life of simplicity and spiritual focus.
In the Thai forest tradition monks are encouraged to sew their own robe. In fact the monk-to-be would likely sew his 3 robes in preparation for his ordination.
He can either use a sewing machine or sew by hand. He can use either white cloth or dye cloth.
This example shows the gradual process to make a lower robe using white cloth.
All the robes follow the same standard pattern said to have been designed by Venerable Ānanda following the suggestion of the Buddha for it to be “like the rice fields of the kingdom of Magadha".
Sewing Process
Calculation - The monk needs to decide the size he needs then calculate how to divide the cloth.
Drawing - The pattern would be drawn on the cloth using a pencil or chalk.
Cutting - Being very cautious he would then cut what needs to be cut. Separating the border pieces.
Sewing - He would then start sewing. As could be seen in the example. The sewing is made in 2 steps. The 1st sewing (made with red tread) then the 2nd sewing (made with brown tread)
Squaring - Before attaching the border the cloth will be cut to size.
Borders - The border pieces are attached to the main cloth
Corners - The final step is the sewing of the corners on the robe.
It would then have to be dyed before it can be worn. The dye used can be either made from chemicals or using natural ingredients. In Thailand the natural dye is made using the Heartwood of the Jackfruit tree.
Dye making process
Shavings - The process starts from a log of wood. The monk would make shavings from the log using a machete.
Boiling - When enough shavings are collected. It would be boiled in water for a few hours. Usually on a wood fire.
Reduction - The shavings would be removed then the tinted water would be boiled until most of the water is evaporated.
Waiting - This process might take many hours depending on the amount of dye being made. The mixture needs to be stirred almost constantly as the deposit might burn if left to settle too long.
Test - When the mixture reaches a desired consistency (like cough syrup) the monk can check the colour using a small piece of white cloth.
Straining - The final step is to strain the dye to remove the impurities to have a clear product.
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