Lzh Mg Bi Pm Pc 75Bathing Robes
Pāli / Sanskrit:Udakasāṭika
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COMMENTARY ON THE BATHING ROBE DISCOURSE (UDAKASĀṬIKA)
Background
The Bathing Robe Discourse (Udakasāṭika) belongs to the Vinaya Piṭaka of the Pāli Canon, reflecting detailed regulations concerning the practical life of the Sangha within the Theravāda tradition. The Vinaya Piṭaka records the rules of censure (Pātimokkha) and the details of practical training that the Buddha established for the Sangha upon discovering issues that arose within the monastic community.
This discourse concerns the bathing garments used by monastics. In the spirit of Theravāda practice, even actions as seemingly simple as bathing or choosing one's clothing carry deep significance with regard to moderation (sammati) and mindfulness. The regulations concerning bathing robes are not arbitrary restrictions, but rather guidelines to help monastics cultivate non-greed, avoid selfishness, and prevent drawing excessive attention from lay followers.
Main Content
Within the context of the Vinaya Piṭaka, the Udakasāṭika stipulates that monastics should make use of bathing garments befitting a life of simple training. It is not permitted to use fabrics that are excessively costly, excessively ornate, or bathing garments whose primary purpose is to make a display of oneself or to appear more distinguished than others.
This regulation arises from a fundamental principle of Buddhist practice: to live simply, without craving after material things. The bathing robe is among the smallest of details, yet it reflects the attitude of one engaged in practice. Should a monastic choose a lavish bathing robe, this indicates that the mind of that person remains under the sway of craving for material comfort and the desire to appear favorably before others.
In the spirit of Theravāda, even regulations that appear trivial all serve the purpose of training the mind. They help monastics develop the capacity for self-restraint (sīla — moral discipline) and vigilance (appamāda) in every action of daily life. This lays a firm foundation for progressing toward higher stages of practice, namely concentration (samādhi) and wisdom (paññā).
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