Zen pilgrimage walk: Wisdom of the robes

I recently got back from a 4-week pilgrimage walk through the country, which I did as a Zen monk – carrying no money, just living from my alms bowl. In the first article in this series I talked about why I would even do such a thing, then I discussed the pain in my feet and how I dealt with it. Last week I talked about living from the bowl and the wonderful generosity I found along the way.

This week I want to focus on what I was wearing and the wisdom I found within it. Will you stay with me? (couldn't resist the alliteration!)

No, I don't mean Daizan had tucked a booklet of Zen wisdom into the folds of the robe for me to find (sadly!) – I mean the wisdom embedded in the design and material of the outfit.

The robes

If you had to wear one set of garments for travelling on the road, and you weren't going to add or take away any layers, then the monk's robes I had weren't far off the ideal. There are three layers: the undergarment is called a jubon and is equivalent to a shirt. It's waist-length and folds over the body in the traditional Japanese way. The second layer is called a kimono and mine was grey (can also be white). This, again, folds over in the same way, but is full-length down to my ankles. These two inner layers, folded around the body, are held together with a wide, elasticated belt called an obi. The third layer is the outer koromo, made of a kind of denim material (indigo hemp I think) that comes down to about mid-calf level, has large sleeves, and has ties at either side at the waist to fasten it.

Traditional Rinzai Zen monk's travelling clothing

Another belt called a shukin is wound around the waist to hold everything together (more on that below). The lower part of the robes could be hitched up underneath the shukin (on warm days or to make walking easier), and the long sleeves could also be tied up at the shoulders (again for warm days).

Robes with the sleeves tied up, showing the shukin belt with the rakusu tucked behind it.

Shukin

The skukin (meaning "hand cloth" in Japanese) is a very interesting part of the robes (the Soto school has a similar rope belt called a shiken). I haven't been able to find out much about its origin, or why it's tied in such a way (some info here if you want to dig). At first it seemed an unnecessary weight and a bit of a hassle, but as time went on I began to see the deep wisdom embedded in it.

After a few days of walking I noticed that I wasn't feeling that hungry during the day. It was only when I stopped for the night and undid my robes that I started feeling hunger pangs.

Influenced by the monastic culture at the time, the Buddha only ate breakfast and lunch, and in fact made a rule that his monks shouldn't eat after midday. Monks in the Buddha's day also didn't work or cultivate the land, relying only on alms food. As Buddhism spread north into China, the Chinese weren't so happy with supplying the monks with 100% of their food, so they began farming the land around the monasteries. The colder climate and the extra work meant monks had to eat more (and wear more). To begin with, they kept with the 'no eating after midday' rule, and in the evenings the monastery kitchens gave out hot rocks that the monks would put on their stomachs to assuage their hunger. As Zen spread into Japan, they relaxed the after-midday rule, and the (still unofficial) evening meal became known as yaku seki (meaning "medicine stone").

So the pressure and warmth of the shukin belt against my belly as I was walking must have been doing the same job of stopping any hunger pangs.

The other effect I noticed was that it really helped bring my attention to my hara. In a way it felt like a weight-lifters belt, but swivelled around 180deg. It held everything in, and gave my abdomen something to breathe against. I could feel the swell of my breath against the shukin in the front of my belly, in my sides, and in my lower back, and this really helped me in continually relaxing my belly with each breath (see my article on pain). By resting my attention in my hara (and tanden particularly), I could also build my energy there, helping my feel more grounded and stable.

Hat

The hat (kasa or ajiro-gasa in Japanese) I had is of the traditional conical type found all over East Asia. It's made of woven bamboo and coated in the traditional way to make it waterproof – by using Persimmon juice (not by me I hasten to add). I found it a very effective umbrella in the rain, and a great sun hat on sunny days. The only problem was that it wobbled and often slipped forwards over my face with just a breath of breeze! Without the shoe-lace chin strap, the hat would for sure be lost in a hedge or ditch by now.

Me in the rain cape (in the Yorkshire rain -
looking surprisingly chipper)

Rain

I had "the official" Rinzai rain cape with me on my journey, which was big enough to cover pretty much everything including my rucksack – see photo. The only thing that got wet were my feet, and on rainy days these really got very squelchy...

Rakusu

The rakusu is worn around the neck and hangs, a bit like a bib, over the chest. It is a miniaturisation of the traditional kesa (or outer robe, originally worn by the Buddha). The story goes that the Buddha was out walking one day with his assistant Ananda. As they crested the top of a hill and looked down on the patchwork of rice paddies in the valley below, the Buddha said to Ananda, that's how I want our robes to be – a patchwork of cloth cut into a square. This pattern symbolises the "all is different" aspect of reality, together with the "all is one" aspect, and is maintained in the design of the rakusu. The white disk on the left strap is a left-over from the clasp that fastens the large kesa around the body.

I was given my rakusu when I first took the precepts as a lay person back in 2011. On the back is a white patch which has my first (lay) Dharma name (Kakushin) calligraphed onto it by Shinzan Roshi.

Footwear

I discussed my footwear in this previous article. Of everything that happened on the walk, the pain from the footwear taught me the most. For this I am extremely grateful.

I am a member of the Zenways sangha led by Zen master Daizan Roshi, and I teach meditation, mindfulness and yoga at the ZenYoga studio in Camberwell, London. See my website for further details.

I'd love to hear from you

Ever had a similar experience? Leave a comment below, I'd love to hear your thoughts.

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Zen pilgrimage walk: Generosity and living from the bowl

I recently got back from a 4-week pilgrimage walk through the country, which I did as a Zen monk – carrying no money, just living from my alms bowl. In the first article in this series I talked about why I would even do such a thing, and last week I discussed the pain in my feet and how I dealt with it.

This week I'd like to talk about one of the most beautiful aspects of the experience – how I lived from the bowl and some of the incredibly generous people that filled it along the way.

Bournemouth

On day two I found myself in the centre of Bournemouth in the town square, just at the end of the gardens leading up from the beach and pier. I'd been walking along the sea front in beautiful sunshine and the whole place was buzzing with people eating ice creams. I'd been given enough food when I left for my first day of walking, so now I needed to gather some food for the onward journey. I'd headed towards what I thought was the busiest shopping area to stand with my bowl for the first time.

Bournemouth square

I sat down on a wall at the edge of the square trying to assess where the best place to stand might be – at the edge or right in the middle? – in front of the cafe or a little away from it? Once I'd selected a spot I thought "right, let's do this," but my body didn't move. "Ok, really, let's get on with it..." – still no movement. What was the resistance? I dropped my attention into my body and realised that I was essentially worried what people might think of me.

That whole day I'd been walking along with my robes flapping in the sea breeze and my big hat shielding me from the sun, thinking "aren't I special, look at me, I'm a monk, bet you've not seen anything like this before...!" Although this egotistic self-importance did dissipate (mostly) in the weeks following, that day it had been quite prominent, and it made for a big contrast between that and having to stand there because I was in need of charity. I was worried because I was putting myself in a place of vulnerability, indicating that I had nothing and needed help.

But really, who was I to ask for help...? I hadn't really got nothing – surely, I had a bank account with money in it and a flat back in London... Well, actually, for this walk I didn't. I'd handed my wallet over when I'd become a monk, and for this journey I had only the robes I was standing up in and a few other bits in the rucksack. If I didn't get any food from holding my bowl I would go hungry. It was as simple as that, and the reality took some time to sink in.

So I got up and walked into the middle of the square, adjusted my hat and held out my bowl.

Of course nothing happened for the first 10 mins. Just lots of legs walking past!

Alms round

As a Buddhist monk you're not supposed to ask for food, or even really make eye contact with anyone when you're on your alms round. Traditionally monks might walk together in a long line from place to place, shop to shop, or known donor to donor, collecting offerings in their bowl. In Zen, the alms round is called takuhatsu (taku meaning 'holding up' or 'requesting', and hatsu meaning 'bowl' – read this lovely article about it here). Obviously, on my pilgrimage I was by myself, and since this isn't a Buddhist country I found standing still in a busy place with lots of footfall worked the best. After I'd selected a suitable spot, I would stand there quietly, simply making the gesture of holding the (empty) bowl in front of me. My hat came down far enough so that all I could see were people's legs (and a few curious kids), and by obscuring my face it anonymises the giver and the receiver – I couldn't see who was coming to offer something until they came very close.

The alms bowl

After some time someone might put some money in the bowl. Some people even thought I was one of those standing statues!! Since I wasn't allowed to accept (or even handle) money, I would say "thank you, but I'm afraid I can't accept money". As you might imagine, most people were a little taken aback by this and asked what I was doing then holding a bowl! I would say something like "I'm on a pilgrimage walk and I'm just collecting a bit of food for my journey, so if you'd like to offer food I would be very appreciative". Since we live in a society where the giving and receiving of alms is not really understood, I had to try and explain what I was doing whilst doing my best not to "ask".

Some people might then take their money and just walk off, some might say sorry that they didn't have any food, but a few took their money and came back a few minutes later with something. Every time that happened it blew me away.

On that first day in Bournemouth a chap came up to me and put some money in the bowl. He looked South American – I can remember is face distinctly. After I told him I couldn't take money he said "ok, give me 10 mins". He then came back with a shopping bag of food, including sushi, some crisps and water, and then just walked off. He didn't ask me what I was doing or why – nothing. It was beautiful, and I remember standing there in tears. He just gave.

Variety

Many people have asked what kind of food I was given. Over the weeks I received all sorts of things. One that first day in Bournemouth I got a McDonalds cheeseburger! Standing close to a Greggs one morning someone gave me 4 hot sausage rolls; standing near to Waitrose I got prepared salads, quiches and gingerbread biscuits. One very kind policewoman in Loughborough offered me her snack of Halva prepared by her cousin that day. Standing near a Tesco Metro I got good old British white-bread sandwiches. One time a lovely little 6-year old (and her dad) gave me 10 apples!

Only one day did I struggle to get enough to eat after standing for more than 2 hours. The rest of the time I found people to be incredibly generous; and thoughtful – that chap in Bournemouth wasn't the only person to get me sushi (nice Japanese connection!).

Something similar to what I would've looked like

Occasionally (less often that I would've predicted) someone would strike up a conversation about Zen. One chap in Huddersfield said he'd walked past me holding my bowl while he was on the phone to his mum, and just had to come back and ask me what I was doing – he said he felt something different about me and was intrigued. We talked about his attempts to meditate while at university and how he wanted to get into it more (and off the weed). On another occasion a young guy came up and, after introducing himself as being part of a Christian group, started asking me what I believe in and how I practice. He left insisting that I take a pamphlet on the wisdom of the Gospels.

Living out of the bowl

Living from the bowl was one of the most humbling experiences I've ever had. I was entirely dependent on the generosity of strangers, and had to eat just whatever they gave me. But I never once went hungry, and even had a fairly balanced diet.

Peoples' generosity blew me away and it left me thinking, would I be so generous if the situation were reversed?

I am a member of the Zenways sangha led by Zen master Daizan Roshi, and I teach meditation, mindfulness and yoga at the ZenYoga studio in Camberwell, London. See my website for further details.

I'd love to hear from you

Ever had a similar experience? Leave a comment below, I'd love to hear your thoughts on meditating on pain.

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Enjoyed this post? Then please tweet it, share it on Facebook or send it to friends via e-mail using the buttons below.