Sumanapal Bhikkhu
Originally the Buddha preached his first sermon to the five ascetics of Isipatana and because of the rains his preaching tours were cut down. So he followed the ancient practice to spend the rainy season (Vas) in one place of residence and carried out his work on the Dhamma. But later some earrings monks discontinued its practice and they wandered about and invited unwarranted remarks. As a result of this the Buddha prescribed the rule of observing the 'Vas' retreat during the "Vassana" season. During this period the monks took rest after months of wandering and teaching the Dhamma and spent time in doing meditation, giving dhamma talks and helping lay people and junior monks to attain spiritual development.
Regardless of geographical and climatic differences the Vas' period for Theravada monks remains unchanged from the time of the Buddha to the modern age. The place for 'Vas' should be selected in such a way so that it helps in the spiritual and mental development of the monks. The lay persons are benefitted by discussing dhamma with the monks during the 'vas' period.
With the 'Pavarana' ceremony the 'vas' period comes to a conclusion. Before that the monks declare their 'Parisuddhi' (Parity of conduct) and confess their limitations and seek ablution from their fellow brother monks. The Vinaya rules intend to rectify the monks, not to punish them. They remind the Sangha to live within the framework of the 'Vinaya'. The monks after establishing the 'Parisuddhi' becomes suitable for the veneration of the lay people and to receive the 'dana'. The 'Kathina' ceremony offers the lay people the opportunity to show their respect and support to the Buddha sasana. The period of 'Vas' is succeeded by; the 'Kathina ceremony'.
In the Theravada countries lay devotees are informed about the day on which the Kathina ceremony is to be held so as to enable them to participate by sponsoring robes and other necessities. The Kathina ceremony shows us the interdependence between the Sangha and the laity. Buddhists following the Theravada tradition consider this as an activity of merit making.
During the Vassavasa the monks remain confined in a particular place but they can shoulder all their necessary responsibilities, with leaving the monastery. Under special circumstances they can even leave it.
The Buddha introduced the vassavasa with the intention to prevent monks from travelling during the rainy season because that used to cause damage to crops and living creatures. So the safety of flora and fauna was taken into account when this rule was introduced by the Buddha.
During the Vassavasa a junior monk got the opportunity to line near a senior monk and learnt from him lessons of meditation, Discipline and the Discourses.
In the Buddhist countries monks exert themselves more during this period. They meditate more, undertake more of the austere practices and make more intense effort to learn. In some Buddhist countries many young layman receive temporary ordination during this time. This period last generally for four months and after that they disrobe and return to family life. From ordinary laymen they receive the title pandit or learned man. Going back to the society it is their duty to spread whatever they have learnt from their temporary monastic life.
Generally a lay person after entering Vassavasa makes a vow which may be told to a senior monk or may be kept private. But in both cases he has to take the vow in front of a Buddhist shrine. The subject matter of the vow may vary from person to person according to his nature, nationality and circumstances. The vows which are taken are practicable in nature and can be easily followed. These vows are within the range of a ordinary person's capability. At the conclusion of the vassavasa one feds satisfaction of having done something worthwhile. Though the lay person leaves the monastery after the stipulated period but the lessons and experience he got there generally change the direction of his life.
Vassa and Kathina in Sri Lanka:
The Buddha himself introduced the Vassa or three month retreat and this was mandatory for all fully ordained monks. We can find the details about it in the Mahavagga of the Vinaya Pitaka (3rd and 4th chapters). The retreats cover the period from the full moon of July to the full moon of October. In Sri Lanka Buddhism was introduced by Thera Mahinda and from that period Vassavasa has become as one of the main characteristics of monastic life in Sri Lanka. During this period the monks generally remain confined within the four walls of the monastery. But if an emergency arises they are allowed to leave the monastery but after making the promise that they would return within a period of seven days.
The origin of the Kathina ceremony is recorded in the Mahavagga which is the third book of the Vinaya Pitaka (Vin III, 351 ff). There it is said that once thirty monks from Pava were on the way to see the Lord who at that time was residing at Jetavana of the city of Savatthi. But as Vassa was approaching they were unable to reach Savatthi in time and had to enter Vassa on the way at Saketa. After Vassavasa was over the monks resumed their journey and reached the Jetavana monastery at Savatthi. There they met the Lord and narrated to him what had happened to them at the beginning of the Vassa when they were coming to meet him. Hearing this the Buddha replied, "Monks, I allow monks who have completed the Vassa to spread the Kathina. Fine [Privileges], monks will be allowable to you who have spread the Kathina :
1. Going (to Visit families before noon) without having informed another monk [freedom of movement before noon in spite of having accepted an invitation for a meal].
2. Going (around) without talking (the full set of three roles) [freedom to stay apart from one's set of three robes at break of down].
3. A group meal.
4. As many robes as you require (without having to determine or assign them according to the Vinaya regulation).
5. Exclusive right to Sanghika robes given at one's Vassa monastery.
Meaning of Kathina:
We find that the commentary of Kathinakkhandaka (section on Kathina) defines Kathina as a concept of conglomeration, which means bringing things together. Here a certain things come together. They are:
(1) (ii) A Bhikkhu's [Buddhist monk's] who has/have spent the first Vassa. A sangha (community of Bhakkhus) comprising of at least 5 bhikkhus.
(iii) Robe season (the Kathina month) - first month after the end of the first Vassa i.e. the last month of the rainy season.
(iv) A rightfully acquired robe - the robe to be donated must not be requested by a member of the sangha, nor must any hint be given for the robe to be offered rather the robe must be offered spontaneously by the donor.
Spreading the Kithina:
In order to make the Kathina Ceremony a success the Sangha has to spread it. However this is a figurative expression which does not mean spreading the Kathina on the floor. It means that the monk who spreads the Kathina is sharing these five privileges (discussed above) with the other eligible bhikkhus participating in the ceremony. Initiation of the Kathina ceremony:
Now, let us discuss the question who is eligible for the Kathina ceremony and who is not? First, in terms of number, at least five monks are required. Beyond that even 100,000 monks are eligible? However, less than 5 monks are not eligible. A monk Vassa will be considered broken if:
(i) He leaves the monastery without thought of returning before the break of dawn without any valid reason.
(ii) Even with a valid reason he stays away from the monastery for seven or more consecutive nights.
It is also stated in the Mahapaccari, an ancient Sinhalese Commentary that a monk will be considered indelible to spread Kathina in a monastery where he did not stay for the Vassa. Again, all monks who have entered the second Vassa or broken the first Vassa can help to fulfil the quorum of initiating the Kathina ceremony. That is to say that if a monk stays alone in the monastery for the Vassa he can invite four other monks from other monasteries after the Vassa, thereby fulfilling the quorum of fine monks but only the resident monk is entitled to the Kathina privileges.
Eligibility to sponsor the Kathina:
In answer to the question 'who is eligible to sponsor the Kathina cloth it can be Said that a deva (deity) or a human being whether a lay person or a monastic, e.g. monk, nun or novice is eligible.
Suitability of cloth:
What type of cloth is suitable? It is said that a cloth straight from the weaver's is not suitable. Neither is a dirty stained cloth. After the receiving the cloth the monk has to wash it properly. Then he with the help of other monks cuts up the cloth, completes the securing on the very day, dyes it, makes a mark on it and spreads the Kathina with it.
Eligibility to spread the Kathina :
Who can spread the Kathina? Whomever the Sangha gives the Kathina Cloth to, says the commentary. And whom should the Sangha give it to?. To the monk with an old/tattered robe. What if there are many such monks? Then the senior monk is entitled to it. If the senior monk is unable to do it then it is given to the junior.
The Kathina cloth should be given to replace one of the three robes that is old/tattered. Again the monk who intends to spread the Kathina should have the following qualifications - he must have knowledge of eight things:
(1) Preliminary duty - (a) washing (b) calculating (c) cutting (d) tacking (e) sewing (f) dyeing (g) making a mark (Kappabindu).
(2) Revocation (paccuddhara) of old determination.
(3) Determing (adhitthana).
(4) Spreading (atthara).
(5) Eight headings (matika) - listing 8 circumstances for the withdrawal of Kathina privileges.
(6) Commitments (Palibodha)
(7) Withdrawal (uddhara)
(8) Privileges (anisamsa).
If the resident monks are not qualified, they must invite learned and experienced Monk(s) with the request to come and coach them so that one of them becomes eligible.
After the Sangha selects the recipient of the Kathina cloth, it executers a formal act to give the Kathina cloth to the monk. But this act the Kathina cloth which originally belonged to the Sangha becomes the personal property of the monk receiving it. If the cloth satisfies the Vinaya specifications of being a ready-made robe, cut up sewn and dyed it is well and good but if not it has to be prepared to satisfy the Vinaya specifications. Keeping this view in mind the Kathina robe is cut up into at least five sections and sewn together again.
In the ancient times, the Kathina cloth was merely a plain white material. In this circumstance, all the members of the Sangha had to assemble for making the role within the same day. Everyone has to participate in this programme and even the Buddha did not exempt himself from the project.
How to spread the Kathina :
After the Kathina robe is complete, the monk intending to spread it with a sanghati (outer robe) first revokes his old sanghati and selects the Kathina robe as his new sanghati. If he wishes to spread the Kathina with an uttarasangha (upper robe) then he should revoke his old upper robe and determine the Kathina robe as his new upper robe. If he wishes to spread the Kathina with an antaravasaka [lower robe], he should revoke his lower robe and determine the Kathina robe as his new lower robe. Thus we see that the Kathina is spread with only one of the three robes.
Then the monk should arrange his upper robe over one shoulder, put his palms together and raise them. He should approach the Sangha announcing, "Bhante, the Sangha's Kathina has been spread. The spreading of the Kathina was according to regulation Rejoice."
Status of Kathina privileges today:
In reality, the Kathina privileges are very fragile nowadays for they can be revoked easily and most of them have become quite irrelevant in the modern age.
The Kathina privileges remain effective for a maximum period of five months after the Kathina is spread and the period begins from the first day after the end of the first Vassa.
Other Important issues of the Kathina Ceremony:
Earth we have seen that at least four monks are required to complete the quorum to execute the formal act of giving the Sangha's Kathina cloth to an individual monk. The individual monk who receives the Kathina cloth from the Sangha must have entered the first Vassa and not broken it. But this rule is not mandatory for other members of the Sangha. Actually there are two conditions which must be fulfilled before spreading the Kathina Cloth.
1. The bhikkhu who spreads the Kathina must have qualified to received the Kathina cloth from the Sangha i.e. he must have entered the first Vassa and not broken it and also passers the necessary eight qualities.
2. Kathina must be spread within the compound of the monastery where the bhukkhu entered and stayed for the first Vassa. Eligibility of Kathina Privileges:
There are two types of monks who are eligible for Kathina privileges:
1. The individual monk who are qualified to receive the Kathina Cloth from the Sangha and who then spread the Kathina within his Vassa compound.
2. The other monks who entered the (and did not break) the first Vassa in the same monastery compound and who rejoiced at the legal spreading of the Kathina.
The following categories of monks are not entitled to receive the Kathina Privileges:
1. Resident monks who completed the first Vassa but did not rejoice in the spreading of the Kathina.
2. Resident monks who did not enter but broke the first vassa.
3. Resident monks who did not enter the first Vassa.
4. All guest monks.
We have mentioned five Kathina before. Generally the first four of them have become irrelevant for most monks in the modern age. Distribution of the Sanghika Robes:
The fifth privilege is regarding the distribution of the Sanghika robes. Generally robes are donated in the Sangha and then they are distributed according to seniority among all the members of the Sangha present within the monastery compound during the time of distribution. But after the Kathina has been spread in a particular monastery and while Kathina privileges are still in effect, robes that accrue to the Sangha are to be distributed among the holders of the Kathina privileges only. In other words, during the time of distribution, other visiting senior monks who are present within the monastery compound are not entitled to any Sanghika robe at all.
Even these Sanghika robes are to be distributed among the monks who qualify for Kathina, privileges only. Infact, all robes given to the Sangha during the whole of the robe month (more popularly known as Kathina month) belong to the monks who had stayed for the first Vassa without breaking it in the monastery where the robes were given. This principle is applicable even if the monks did not spread the Kathina. What does this mean? This implies that other monks who had stayed the first Vassal elsewhere are not entitled to these Sangha robes even though they may not be present during the Sanghadana, or when the robes are being distributed. However, after the robes have been legally distributed among the resident monks, and therefore converted into individual property, the resident monks can, if they wish to give part their entire share to the guest monks. That is their personal choice and decision.
Vassa Robe Roster: The word Vassavasa is composed of two components 'Vassa 'mans the rainy Season and avasa means dwelling, residence or monastery. If we add the suffix-ika to Vassavasa and we get Vassavasika which can be translated as 'robe/cloth 'pertaining to the rainy season residence and abbreviated to 'Vassa robe'.
Distribution of other Requisites Ordered to the Sangha: During a Kathina ceremony, not only robes, but also other requisites are offered to the Sangha. How are they to be distributed? The fifth Kathina privilege is concerned only with the distribution of robes that are given to the Sangha. It does not cover other requisites. Therefore 'light' property, such food, medicine, slippers, thread, needle, bowl, umbrella, filter cloth and other small items should be distributed among all monks - residents and guests - present in the monastery compound.' Heavy' property such as furniture, metal implements, appliances, machines building materials and so forth, cannot be distributed and must be made freely available to the Sangha from the four directions and utilised in accordance with monastic law and regulations..
Now the Kathina ceremony is an internationally established festive occasion where the Sangha and the laity meet to participate in mutually rewarding, meritorious activities, which may or may not be directly pertinent to its original aims. But then metaphorically speaking, if the rice is properly cooked, the accompanying dishes will certainly make a delicious meal.
Bibliography:
1. Somdet phra Maha Samanachao Kroma phraya Vajirananavavarorasa, The Entrance of the Vinaya (Vinayamukha, Vol. 1) Mahamakuta Rajavidyalaya, King Mahamakuta's Academy, Bankok, 2nd English Edition 2535.
2. Somdet phra Maha Samanachao Kroma phraya Vajirananavavarorasa, The Entrance of the Vinaya ( Vinayamukha, Vol. II) Mahamakuta Rajavidyalaya, King Mahamakuta's Academy, Bankok, 2nd English Edition 2535.
3. Somdet phra Maha Samanachao Kroma phraya Vajirananavavarorasa, The Entrance of the Vinaya ( Vinayamukha, Vol. III) Mahamakuta Rajavidyalaya, King Mahamakuta's Academy, Bankok, 2nd English Edition 2535.
4. Bhikkhu, Aggacitta - Kathina Then and Now, published by Sasanarakkha Bhuddhist Sanctuary C/o. 96, Lorong 4, Taman Bersatu, Kampung Boyan, 34000 Taiping, Perak, Malaysia, 2001.
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