Monthly Archives: August 2022

Buddhism 101: Buddhist Monks and Shaved Heads

And Why Is the Buddha Depicted With Curls?

Two nuns of a Tibetan Buddhist order, photographed in Dharamsala, India. Matthew Wakem / Getty Images

Here’s a question that comes up from time to time — why do Buddhist nuns and monks shave their heads? We can speculate that perhaps shaving the head reduces vanity and is a test of a monastic’s commitment. It’s also practical, especially in hot weather.

Historical Background: Hair and the Spiritual Quest 

Historians tell us that wandering mendicants seeking enlightenment were a common sight in first millennium BCE India. The historical record also tells us that these mendicants had issues with hair.

For example, some of these spiritual seekers deliberately left their hair and beards unkempt and unwashed, having taken vows to avoid proper grooming until they had realized enlightenment. There also are accounts of mendicants pulling out their hair by the roots.

The rules made by the Buddha for his ordained followers are recorded in a text called the Vinaya-pitaka. In the Pali Vinaya-pitaka, in a section called the Khandhaka, the rules say that hair should be shaved at least every two months, or when the hair has grown to the length of two finger-widths. It may be that the Buddha just wanted to discourage the weird hair practices of the time.

The Khandhaka also provided that monastics must use a razor to remove hair and not cut hair with scissors unless he or she has a sore on her head. A monastic may not pluck out or dye gray hair. Hair may not be brushed or combed — a good reason to keep it short — or managed with any kind of oil. If somehow some hair is sticking out oddly, it is all right to smooth it with one’s hand, however. These rules mostly seem to discourage vanity.

Head Shaving Today 

Most Buddhist nuns and monks today follow the Vinaya rules about hair. 

Practices do vary somewhat from one school to another, but the monastic ordination ceremonies of all schools of Buddhism include head shaving. It’s common for the head to be mostly shaved prior to the ceremony, leaving just a little on top for the ceremony officiant to remove.

The preferred form of shaving is still a razor. Some orders have decided that electric razors are more like scissors than a razor and therefore are forbidden by the Vinaya.

The Buddha’s Hair 

The early scriptures tell us that the Buddha lived in the same way as his disciples. He wore the same robes and begged for food like everyone else. So why isn’t the historical Buddha depicted bald, as a monk? (The fat, bald, happy Buddha is a different Buddha.)

The earliest scriptures don’t tell us specifically how the Buddha wore his hair, although stories of the Buddha’s renunciation tell us he cut his long hair short when he began his quest for enlightenment.

There is, however, one clue that the Buddha didn’t shave his head after his enlightenment. The disciple Upali originally was working as a barber when the Buddha came to him for a haircut.

The first depictions of the Buddha in human form were made by the artists of Gandhara, a Buddhist kingdom that was located in what is now Pakistan and Afghanistan, 2000 years or so ago. The artists of Gandhara were influenced by Greek and Roman art as well as Persian and Indian art, and many of the earliest Buddhas, sculpted in the early first millennium CE, was sculpted in an unmistakably Greek/Roman style.

These artists gave the Buddha curly hair clasped in a topknot. Why? Perhaps it was a popular men’s hairstyle at the time.

Over the centuries the curly hair became a stylized pattern that sometimes looks more like a helmet than hair, and the topknot became a bump. But depicting the historical Buddha with a shaved head remains rare.


  • O’Brien, Barbara. “Buddhist Monks and Shaved Heads.” Learn Religions, Aug. 25, 2020,

Buddhism 101: Samskara or Sankhara

This is a vital component of Buddhist teaching

© Arctic-Images / Getty Images

Samskara (Sanskrit; the Pali is sankhara) is a useful word to explore if you are struggling to make sense of Buddhist doctrines. This word is defined by Buddhists in many ways—volitional formations; mental impressions; conditioned phenomena; dispositions; forces that condition psychic activity; forces that shape moral and spiritual development.

Samskara as the Fourth Skandha 

Samskara also is the fourth of the Five Skandhas and the second link in the Twelve Links of Dependent Origination, so it’s something that figures into many Buddhist teachings. It’s also closely linked to karma.

According to Theravada Buddhist monk and scholar Bhikkhu Bodhi, the word samskara or sankhara has no exact parallel in English. “The word sankhara is derived from the prefix sam, meaning ‘together,’ joined to the noun kara, ‘doing, making.’ Sankharas are thus ‘co-doings,’ things that act in concert with other things, or things that are made by a combination of other things.”

In his book What the Buddha Taught (Grove Press, 1959), Walpola Rahula explained that samskara can refer to “all conditioned, interdependent, relative things and states, both physical and mental.”

Let’s look at specific examples.

Skandhas Are Components That Make an Individual  

Very roughly, the skandhas are components that come together to make an individual—physical form, senses, conceptions, mental formations, awareness. The skandhas are also referred to as the Aggregates or the Five Heaps.

In this system, what we might think of as “mental functions” are sorted into three types. The third skandha, samjna, includes what we think of as intellect. Knowledge is a function of samjna.

The sixth, vijnana, is pure awareness or consciousness.

Samskara, the fourth, is more about our predilections, biases, likes and dislikes, and other attributes that make up our psychological profiles.

The skandhas work together to create our experiences. For example, Let’s say you walk into a room and see an object. Sight is a function of sedana, the second skandha. The object is recognized as an apple — that’s samjna. An opinion arises about the apple—you like apples, or maybe you don’t like apples. That reaction or mental formation is samskara. All of these functions are connected by vijnana, awareness.

Our psychological conditionings, conscious and subconscious, are functions of samskara. If we are afraid of water, or quickly become impatient, or are shy with strangers or love to dance, this is samskara. 

No matter how rational we think we are, most of our willful actions are driven by samskara. And willful actions create karma. The fourth skandha, then, is linked to karma.

In the Mahayana Buddhist philosophy of yogacara, samskaras are impressions that collect in the storehouse consciousness or alaya-vijnana. The seeds (bijas) of karma arise from this.

Samskara and the Twelve Links of Dependent Origination

Dependent Origination is the teaching that all beings and phenomena inter-exist. Put another way, nothing exists completely independently from everything else. The existence of any phenomenon depends on conditions created by other phenomena.

Now, what are the Twelve Links? There are at least a couple of ways to understand them. Most commonly, the Twelve Links are the factors that cause beings to become, live, suffer, die, and become again. The Twelve Links also are sometimes described as the chain of mental activities that lead to suffering.

The first link is avidya or ignorance. This is ignorance of the true nature of reality. Avidya leads to samskara—mental formations— in the form of ideas about reality. We become attached to our ideas and unable to see them as illusions. Again, this is closely linked to karma. The force of mental formations leads to vijnana, awareness. And that takes us to nama-rupa, name, and form, which is the beginning of our self-identity—I am. And on to the other eight links.

Samskara as Conditioned Things 

The word samskara is used in one other context in Buddhism, which is to designate anything that is conditioned or compounded. This means everything that is compounded by other things or affected by other things.

The Buddha’s last words as recorded in the Maha-parinibbana Sutta of the Pali Sutta-pitaka (Digha Nikaya 16) were, “Handa dani bhikkhave amantayami vo: Vayadhamma sankhara appamadena sampadetha.”  A translation: “Monks, this is my last advice to you. All conditioned things in the world will decay. Work hard to gain your own salvation.”

Bhikkhu Bodhi said of samskara, “The word stands squarely at the heart of the Dhamma, and to trace its various strands of meaning is to get a glimpse into the Buddha’s own vision of reality.” Reflecting on this word may help you understand some difficult Buddhist teachings.