While monks' requisites shops sell factory-manufactured robes with synthetic dyes, it is good to know that many monastics today still do things the old-fashioned way... and more so that these are foreigners who have come to the Golden Land for practice.
The German novice, Ashin Dhammosadha, shares this photo of applying natural dye to his monastic robes at Pa Auk forest monastery, Dawei, southern Myanmar. U Dhammosadha and his monastic friends boil rosewood tree bark for many hours in order to get the natural dye pigment needed. The following day, they cook the resulting pots of dye until most of the liquid becomes evaporated and only one small pot remains. Finally, they soak their robes in this, applying pressure by rolling a plywood boar to ensure the dye soaks thoroughly throughout the cloth. Finally, the robe is hung and dried, the process repeated at least two more times. U Dhammosadha shares that Thai monks he knows follow a similar process, however the dye they use is much less concentrated, resulting in the lighter colored robes that Thai monks can be seen wearing. (In Issan, however, some monks use jackfruit heartwood)
The German novice adds that it becomes evident which side of the robe faces the sun while drying, and even a fashionable stripe (where the robe was hanging) can be set as well, so clips may be a more suitable method.
How to wash after dyeing? Only with water and salt, not with any soap, for that would remove the dye, meaning that sweat becomes increasingly difficult to ever remove. Many Burmese monks who follow this tradition never actually wash their robes, but only pour hot water over it, just enough to soak it, and then roll it a few times with pressure up and down. Others, however, use a mordant like Alun, or "sourstone', several months after putting the dye on.
Professor Thiri Nyunt teaches the Dhamma to a roomful of monks, nuns, and yogis at the International Theravada Buddhist Missionary University in Yangon, Myanmar. Meditators and Buddhists come from around the world for the opportunity to study the Buddha's teachings at this state-sponsored college and learn from this highly revered Dhamma expert.
Earlier this year during Ramadan, a prominent Burmese Buddhist abbott ventured into the South Dagon region of Yangon to send metta to the Muslim community after the Jama'at Khana mosque was shut down following the violent protest initiated by a Buddhist extremist mob. While media often highlights the more concerning aspects of the current religious problems in Myanmar, it is also important to document and share these small yet important acts of kindness and harmony that do exist.
Credit to Myanmar Now for the photograph.
In the 2,500 years since the Buddha lived, his teachings have been exported and implemented in dozens of countries to various extents, and over time cultural customs and conventional practices have become integrated and influenced in the doctrine that this spiritual teacher established. As these Buddhist societies have developed over time, it may be all but inevitable that they begin to take the individual cultural leanings of their respective societies, which over many decades and centuries also begin to affect the basic vinaya (monastic discipline) that the Buddha himself laid down. In some cases these cultural tendencies can loosen up the stricter guidelines that the Buddha mandated, and yet in other cases these cultural practices do the opposite, making a tighter practice than was clearly allowed for. In the Burmese context, an example of the former is the prohibition of the Buddha that monks may never touch money, which an overwhelming number of Burmese monastics do today despite the clear violation. An example of the former is a largely rural, superstitious belief that it is bad karma to walk in the shadow of a monastic, even though no such guideline was ever uttered by the Buddha himself.
This brings us to this rather alarming photo, shared by one concerned reader of this page, in which the center subject, a Burmese woman, took and shared herself. It depicts her grasping the full body of a Buddhist novice (while he peers through a viewfinder) with a joyous expression whose underlying meaning can be interpreted according to the generosity of the viewer. According to the monastic code, any contact that a bhikkhu makes with a female is a clear violation, however in the case of a novice, while physical contact with females are surely not encouraged, it is technically not a violation unless the novice experiences feelings of lust while the contact is being made. So while one cannot say that a clear technical violation is being made as it would depend on the mental state of the novice, it is certainly concerning to see such full-bodied contact not only made at the country's most sacred Buddhist site, but then publicly shared and broadcast to garner hundreds of reactions and comments online.
Comments and captions remark that the photo no more declares a kind of sisterly or maternal care and regard the image as more cute or endearing than harmless. However the Buddha rightly foresaw the dangers that lust could cause on the spiritual path and this is why he gave the guidelines he did, so it is more than a little shocking to see such open physical contact between the genders flaunted and shared so openly, not only at the famous pagoda itself, but also across social media platforms. In other words, this was not just an unexpected act taking place at such a holy site, but also one that was intentionally and publicly broadcast for others to enjoy-- which is why it has been re-shared here after its recent popularity, although with a wholly different commentary.
There is very big news out of humble Ban Mauk village in Northern Burma.
Maha Bodhi Myaing Sayadaw is Burma's most revered living monastic, whom many believe to be a full arahant, or liberated being. A forest recluse, his identity is kept highly secret by his close lay supporters, and he has rarely been seen in public for many years. However, it appears a slight opening is now temporarily manifested, as he is suddenly receiving visitors who come to the edge of his forest abode. There is no way to know how long this opening will last, and when the public will again have the opportunity to see him.
One such highly fortunate visitor wrote this of her precious experience (translation by Ashin Sarana):
"The great lord master goes for alms and on the seventh day. (I) got the opportunity to pay (him) respect. In a pleasant shadow of a forest and hills there are only sounds of wild birds and all (people) are orderly (prepared) for offering of meal (to the Sayadaw). As the (Sayadaw) returns (to his residence) throughout that time (those people) reflect on (the qualities of) the Community of Monks (Sangha) and silently, reverently watch (the Sayadaw). It is so respectable."
It is said that the reason he is allowing this temporary access is to share his merit with those lay supporters, however he is only accepting seven spoonfuls of food daily, and only from seven villagers, no more and no less.
It is difficult to imagine more astounding and wonderful news as this to meditators everywhere looking for inspiration and guidance along the path. For any who have the paramis to meet the wise master during this special time, we say sadhu sadhu sadhu!
The Sagaing Hills are full of wondrous and amazing stories to inspire any Dhamma practitioner, but few can hold a candle to the tales told about the 18th-century monastic Taung Pyi Lar Sayadaw.
Like many great Burmese monastics of the past 1,000 years, he choose the Sagaing Hills as a preferred place of practice to get away from the rigid orthodoxy (and laxness) of the central capital, instead enjoying the peace and quiet of living alone in nature.
The Burmese king wished to test his fortitude to ensure he was truly a monk worthy of respect. So he devised a plan in which a half-naked woman came running through the forest, and finding the monk, begged him to be permitted to stay at his monastery, fearfully claiming that a horde of rapists and murderers were hot on her tail. The monk refused, saying that it was against vinaya, but as the woman insisted, the monk relented, allowing her to stay in his kuti as he slept outside in the forest.
However, at night Taung Pyi Lar Sayadaw was so racked by lust, and having such a beautiful and nubile young woman close at hand after so many years of celibacy, that he was unable to concentrate on any of his meditation objects. So he took a nearby knife, and began to slice at his palms, with the gross pain finally allowing him to feel bodily sensations. The lust not subsiding, he sliced the other palm, and then both soles of his feet, and finally his thigh.
The next day, the king showed up with his royal entourage, and he found himself accused of impropriety. The monk argued he had done nothing wrong, but the king exclaimed, "How can you be believed with a half-naked woman walking out of your kuti?"
The monk responded by taking a Vow of Truth, and dropping the knife in a nearby pond. "Let the knife tell the truth then! If I am lying, it will sink. If I tell the truth, let it float across the water to the other side."
The knife did not sink in the end, and the monk became one of the most revered in the kingdom after this.
The Irrawaddy posted a story about Chinese tourists behaving poorly in Myanmar, especially in monastic settings. The article starts with this description:
Mahagandhayon monastery in Mandalay Region is one of Myanmar’s most prominent monastic colleges. Well known for its adherence to the Buddhist monastic codes, every year it attracts thousands of tourists eager to glimpse the peaceful monastic life of the more than 1,500 monks who reside and study Buddhist teachings there.
For visiting tourists, the monastery’s main attraction is the sight of hundreds of barefoot, downcast monks silently lining up to accept late morning meals offered by donors. Witnessing the ritual imparts a sense of tranquility and is a deeply moving experience for many onlookers. Mahagandhayon is also famous for its strict religious discipline.
But the monastery’s tranquility was shattered one morning in early January this year when a group of visiting Chinese tourists quarreled loudly as they competed for the best place to take pictures of the monks. The argument sparked an uproar at the monastery, and tourist guides had to lead the tourists out of the compound.
The Chinese tourists’ behavior forced the monastery to post instructions in Chinese on its walls, telling visitors not to enter prohibited places like dining halls, not to drink alcohol and not to engage in arguments inside the monastery compound.
Most [foreign] tourists follow the rules on how they should behave while they are observing the peaceful monastery life here. But the Chinese do not,” U Nyein Kyaw Kyaw Win, a member of the Mandalay Tourist Guide Association’s executive committee, told The Irrawaddy.
The tour guide, who caters to Chinese travelers, complained that most of his clients rarely follow the rules, such as taking off their shoes at pagodas. “We warn women not to wear shorts when visiting religious sites, but they ignore us,” he said.
Myanmar society still mostly adheres to well-established dress codes, particularly regarding skirt length for women. In religious buildings, the knees and shoulders should be covered, and it is customary to remove one’s shoes.
“It’s so annoying,” U Nyein Kyaw Kyaw Win added, referring to the offensive behavior he’s observed by many Chinese travelers.
While the level of carelessness on the part of Chinese tourists may exceed the typical Westerner, it's important to remind the reader that the "discovery" of Maha Gandayone did come with the Western visitor. Following is what the Meditator's Guide draft writes about the site:
It was noted that foreigners also came to study in the early days at Mahāgandhayon, and initially at least, it was a beneficial exchange. The sayadaw remembered how “[m]any foreigners came and talked with me. They looked around and said that they were quite pleased with everything they found here.” One Korean monk during this time was so moved that he commented, “This place is an ideal for monks and we hate to leave it. It is sad that we were not born here. We hope to gain mettā and hope to become this Venerable Monk’s disciple and pray that we reach Nirvāṇa together.”
Unfortunately, the monastery has today ended up on the backpacker trail, with large tour buses showing up and treating the grounds like a cross between a museum and an amusement park, freely snapping photos without regard for its monastic residents. Given the thousands of monasteries across Myanmar, it is uncertain how this one in particular got its unwanted reputation among foreign visitors. Ironically, Daw Onmar suggests it may have partly been brought on by Burmese themselves, who were so proud of the monastery’s Vinaya discipline that they touted it to “show off” to visiting foreigners…which ultimately led to the unintended consequences seen today, since so few tourists understand or appreciate Vinaya. Daw Onmar feels that if Webu Sayadaw and U Janakabhivaṃsa were alive today experiencing this, the former would “run away” to a more secluded spot, while the latter would stand up and address the issue head-on. Nearly one-hundred foreign visitors may come in a single day. Few tourists understand basic monastic discipline; many do not dress appropriately and wander freely about, leading to a 2015 CNN article comparing the monastery to a human zoo titled, “Hey Tourists, Leave Them Monks Alone!”
The biggest crush usually hits around 10:00 a.m., when tourists flock in to watch the monks take their meals. Sadly, while the monks are trying to eat mindfully as a part of their practice, visitors jostle for position and strain to record the “exotic scene.” There are even several package tour groups that organize visits here just for aspiring photographers hoping to catch iconic scenes at Buddhist monasteries. This is especially ironic for a monastery that once had signs posted throughout their eating halls reminding their novices, “Only if you can donate your life above the age of fifteen to Lord Buddha may you stay here.” That was the commitment that U Janakabhivaṃsa expected of anyone who sought entry.
Across Southeast Asia, treating monasticism as an exotic custom to encounter and photograph is almost de rigueur on the tourist circuit. And even when some tourists do try to involve themselves in traditional monastic customs, the results are not always beneficial for either side. For example, some Thai and Laotian abbots have complained about vendors selling poor-quality, packaged foods to tourists, ready-made to “donate” to monks on alms rounds. Moreover, tour guides are known to bring their groups to areas where monks seek alms, often creating a carnival-like atmosphere that sidesteps (and perhaps even undermines) the tradition of cooking and offering fresh food.
The hope, of course, is that, as tourism to Myanmar grows, at least some tourists will give food donations in a less tacky and intrusive manner, and that some food venders will provide less expensive but more wholesome food.
The schiziophrenia of the modern Western world’s relationship to traditional Buddhist sites and practices can be seen playing out at Mahāgandhayon in real time. For example, the 2009 edition of Lonely Planet recommended that backpackers visit the monastery specifically during lunch to watch the monks eat; then, in 2010, they stood by their recommendation but advised against wanton picture taking; and finally, in the 2011 version, they called picture-taking at the monastery “worth avoiding.” In even more descriptive language, LP writers added, “Busloads of tourists arrive to gawk while the whole monastery sits down to eat, their silence pierced by the endless rattle of camera shutters.” In other words, while the “Backpackers’ Bible” is to be commended for its growing awareness, it is now frowning on the very behavior it helped hype only a few short years ago.
But how do the Mahāgandhayon monks regard this increasingly frenetic circus? One response has been to plaster English signs throughout the grounds advising visitors on basic monastic discipline. Tourist access is also restricted within the monastery, with “No Entry!” signs in English hung throughout. Burmese tour guides are often implored to ensure that their foreign visitors are properly attired, but money almost always talks, and often shouts.
But the underlying question is why this is tolerated at all. When asked, some senior monks admitted that they are not so fond of the noise, disruption, and occasional inappropriate behavior; however, as one noted, a commentary on the Mingala Sutta advises that even one who only glimpses the sight of a monk becomes ever so slightly closer to developing a faith in the Dhamma. The resident monk went on to say, “Buddhism is to share, and not to own. Foreigners may come for tourism but still find some happiness while here. The Buddha would also allow this, because the Sāsana is open to all, it is like the moon that everyone sees.” He believed that some foreign visitors may become curious about the Buddha’s teachings as a result of their visit, and in asking may learn something valuable. Such a sentiment is found on the large English sign advising visitors on basic monastic etiquette, where Point No. 9 reads: “We all the monks from this monastery thank for your visit and pray for your happiness and goodwill.”
