The robe worn by Buddhist monks, particularly Theravada monks as in Sri Lanka, is undoubtedly traditional and extra holy or special. It is still what it was as decreed by the Buddha in the number worn, its measurements and its being sewn with seams. However the material is different as the Buddha decreed that monks make their own robes by sewing together pieces of cloth no longer generally useful like from graves or rat eaten and thus discarded. The colour was saffron or orange because of the vegetable dye used to make presentable the often dirty pieces of cotton cloth sewn together. We in this country and other Theravada countries see a range of colours but all in shades of orange or dark yellow, going to even a rich brown. Red robes are often spotted in Kandy, the home of the Siyam Nikaya.
Decreed by the word of the living Buddha around 450 BC and worn by him and ever since by his Sangha, this robe is absolutely pristine in sanctity and calls for respect from all and dignity in the wearer. Anyone who dons a robe to proclaim he is a Buddhist monk, whether novice or fully ordained (samanera or upasampada) should realize the enormous responsibility he carries to wear it honourablly and in dignity.
The robe is the holy man and not that the ordained man merely wears a robe. Maybe I sound cryptic here. What is meant is that when we bow to a monk or offer him dane, we are not paying respect and seeing to his needs as so-and-so from our gama or our area or a relative or acquaintance formerly, or a piously good person. We are giving respect to the robe he wears. And why? Because it has come down from the time of the Buddha. Just as we respect his word - written down or orally transmitted as the Buddha Dhamma, we respect this robe. Many’s the time we have had to remind non-believers, criticizers and fault finders of this fact "You are not paying homage or pooja to the man, but to the robe he wears."
Nuns
Even ten preceptors are allowed a yellow robe. Sri Lanka now has fully ordained nuns in the Theravada Tradition and that is as it should be as the Buddha declared four foundations are necessary for the continuance of his Dhamma: monks, nuns, devoted lay men and lay women.
Our women who renounce lay life wear saffron, the same colours as the monks. Not so in some other countries. For instance in Myanmar, Thilasin are as yet accepted as ten preceptors; higher ordained nuns not being State recognized.
I need to add here that this article is about monks since in all truth, nuns who wear the robe do so honourably, with responsibility and thus are fully in the religion.
Traditional concept
You well know that the unit of any successful society was proclaimed to be pansala, wewa, gama and daageba; translated to commonly used English being: temple, tank, village, stupa Thus the monk plays a very important role; mostly for spiritual sustenance of the village folk and leading them on the Path. The village would have its leaders and tribunals of officers. In a crisis or strong difference of opinion among the villagers, the monk would be consulted. The monks in the temple were of course looked after by the villagers, supplying their four basic needs of food, shelter, robes and medicines. Hence the monk would stay in the temple, guiding and leading the villagers by preaching and arranging religious activities. The villagers came to him, not that he went to the people, unless pinnapatha was followed in the temple, where a monk would go about the village accepting what was offered in the bowl he carried as his and probably other monks’ meal. Meetings would be held within the temple premises, if the monk was needed.
This is how it was even in cities. Growing up we hardly saw a saffron robe going about, and never for meetings. If monks travelled it was on Dhammadutha work to spread the word of the Buddha to a wider group. It was with anticipation that I, though very young, went to our Halloluwa Road temple to listen to Narada Thera from Colombo, even though he proclaimed that eating eggs was no good and to avoid consuming flesh and fish.
Now
In this day and age a monk cannot confine himself to his temple, he has of necessity to go about, even overseas. This we totally approve of as the mission of the Sangha is spreading the Buddha Dhamma whether by word of mouth (in a bana preaching) or by his presence (leading a medication retreat) or in consoling and comforting a sick of worried person (chanting pirit). We totally approve of his going on pilgrimages.
But there are instances when shudders go through our perceiving selves; when we are duly shocked and terribly disappointed and even hide our Buddhist faces. When and why?
A Recent Event
The saffron robe is seen everywhere, whether it be in cinemas, theatres, market places, at political meetings and worst of all in protests. I must add here that I, along with every sensible person, totally approve of monks being present in places and at events which emphasize the universality of our four religions and thus seek to encourage and nurture racial and religious harmony. But in seeking pleasure for the senses; for taking part in political activities; for barging into meetings or in courts of law; going to extremes like announcing one is an arahat and being given lavish birthday parties; the true Buddhists draw a line of censorship. If monks wish to be political leaders or strident members; if they wish to lead protest marches or even take part in them, they had best cast aside the saffron robe they wear and become lay persons.
These expressed thoughts consequent to a perturbation are due to the recent release of a controversial person in the saffron robe. I quote from a sister Sunday newspaper: "Ven. Galagoda Aththe Gnanasara Thera, General Secretary of the Bodu Bala Sena (BBS), or Buddhist Power Force, was found guilty of contempt of court last year after shouting at a judge who had found him guilty of accosting the wife of missing journalist Prageeth Ekneligoda outside the court. The Court of Appeal initially sentenced him to 19 years behind bars but later commuted this to six years. President Maithripala Sirisena pardoned the monk on May 23, a week after hard-line Buddhist mobs attacked Muslim-owned businesses, mosques and houses in Colombo and other cities. One person was killed, and hundreds of shops damaged."
Why the perturbation of this ordinary female citizen of Sri Lanka, not narrowly national minded nor overly religious? The yellow robed person was pardoned and released from prison much after the en masse release of prisoners due to the Vesak Poya. Many were glad he was incarcerated but many wanted him out. Many also fear him though this is the statement he made to the media soon after his release and before going to see the two Maha Nayakes in Kandy.
"We were often verbally attacked… We highlighted the danger long ago, and finally it came true. I am tired now and I plan on leading a religious life in the future."
We Buddhists and persons of other religions earnestly hope he will keep his promise and follow the Buddha’s advice to a monk, as he wears the saffron robe decreed and worn by the Buddha himself.
I quote here the Buddha advising the Sangha after Buddhism was firmly established in the north of India. "Released am I monks from all ties, whether human or divine. You too are delivered from fetters whether human or divine. Go now and wander for the welfare and happiness of the many, out of compassion for the world, for the gain, welfare and happiness of gods and men. Proclaim the dhamma …"
Gnanasara Thera and all others who wear the Buddha’s saffron robe should follow that advise like so very many monks do at present, diligently following the example of the Buddha. It is an opportune time between Vesak and Poson Poya to revive our respect and devotion to all those in saffron robes
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