The Buddhist Hour Radio Broadcast Archives

Buddhist Hour Radio Broadcast on Hillside 88.0 FM
Script 352 for Sunday 24 October 2004CE
2547 Buddhist Era


This script is titled:
Blessings of the Robe and Katthina Ceremony

It is a great blessing to see the robe of the Buddhist monk in the world.

Buddhist lay practitioners are charged with the responsibility of looking after the Buddhist Sangha (the community of Monks and Nuns).


Buddha Dhamma has never been so internationalised as it is today. When typing the words Katthina Ceremony into the web search engine Google, dozens of references for Buddhist Temples and Katthina ceremonies from a host of countries appear.

Buddhist practitioners all around the world use the Katthina ceremony to generate vast merit that brings blessings and protection for them and their families.

Students and members of our Temple annually attend Katthina ceremonies for these reasons.

Provided a small amount of Buddhist practice is done every day, by helping persons who do practice well with the merit made being dedicated to an end- in-view of a coming to proper retreat conditions this very life, this worthwhile attainable goal is possible for most persons.

To practice well, the ancient texts agree we need to attend to the formation of five concurrent causes.

These are:

1. strict observance of discipline and morality (sila)
2. an adequate supply of food and clothing
3. leisure in a tranquil place
4. to be able to afford to lay down all causal activities, and
5. search for helpful friends.

We have talked about morality in great detail in other programs so you can refresh yourself by looking up the text of our earlier broadcasts at www.bdcublessings.net.au

As regards food, there are four proper ways of obtaining it.
Some think these means only refer to practice in ancient times, but if a person is very determined and has done many food offerings to others he or she can arrange one of these methods this very life.

Without merit, this is not possible.

1. Masters who live deep in mountains live only on herbs and fruit that they pick themselves.

Because they did not kill, they did not eat meat or fish or yabbies or shellfish. They learnt from the local persons who knew which plants had poison, and only ate safe foodstuffs. They did not often cook food, but when they did, it was simple preparation such as roasting in a fire.

Persons who live in cities probably would not be bothered to go to the trouble to live like this.

2. Ascetics who seek food offerings find such action to obtain food contributes to insight realisations, such as ‘this food is the labour of many beings’.

They do not beg for food because this act is not socially acceptable to many persons.

3. It is common for retired persons who can offer food at the correct time to serve as patrons of Monasteries.

Some years ago our Teacher undertook a three-month retreat as a layman, during which time he taught only one day a week for that period.

This was possible because he held his retreat in the field of merit at our Centre that he ran for 20 years and he had made enough merit for Members he had guided to arrange food rosters for him.

4. By ordaining and living in the community of Monks or Nuns and living by the monastery rules, a suitable person could obtain one or perhaps two meals a day.

To get food in other legal ways such as buying it with your own money or preparing it yourself from ingredients you have purchased yourself is the last option but it is far removed from the best conditions for practice mentioned earlier.

So, in ancient times, many persons who heard the Dalai Lama could have obtained the food they needed for their practice in one of those four ways.

It is self evident that few persons hearing the Teachings today in the Western World, apart from Monks and Nuns, could have obtained food in one of the four proper ways.

At the same time eating ought to be done with care because the constant round of births and deaths comes from craving for the sense of taste as taught by the Dhyana - Paramita Sutra.

A person who humbly enters on the path holds an offering bowl to help all beings. This is so because beings who give him or her food sow in a field of blessings for themselves.

In Australia, it is not yet common for most persons to offer food to Monks or Nuns.

The Monks’ and Nuns’ enlightenment can work for some persons if they conquer their own Mara-vijaya in the midst of world knowledge and experience rather than just in the seclusion of their own monastery.

But they must continue to observe the Rules of the Vinaya and not wander around outside their monastery during the rainy seasons (Vassa).

This is where we make merit by offering robes at the end of Vassa.

On 31 October 2004 some of our Members will attend a Katthina ceremony at the Sakyamuni Sambuddha Vihara, 125 Homestead Road, Berwick, Victoria, Australia.

The founding abbot of the Temple, the late Venerable Soma, was a farsighted person and his vision was to pave the way to establishing a Centre of Buddhist philosophy in Australia.

The Sakyamuni Sambuddha Vihara was established with the intention of becoming a Buddhist Education, Research and Information Centre for scholars of the Dhamma and to cater to all those who were interested in the study and practice of the Dhamma.

The first Katthina Ceremony held at the Sakyamuni Sambuddha Vihara in Berwick was on 26 October 2002. In attendance were Monks from Cambodian, Burma (Myanmar), Nepal and Sri Lankan. Some of our Members were also in attendance.

Over many years our Teacher John D. Hughes created opportunities for Members to experience these important annual events which occur at the end of the rainy season or Vassa.

Some years ago a delegation of 40 monks from Thailand gathered in Melbourne to help celebrate a ritual as old as Buddhism itself.

The event took place in the unlikely setting of the Kew City Hall, where several hundred Buddha Dhamma practitioners and guests gathered for the Katthina ceremony, the presentation of robes to the Sangha.

The visiting High Priest of Wat Pak Nam, Phra Dhammadhiraraj Mahamuni, told worshippers the presentation of offerings to so many monks "is the most marvellous good fortune. It is the giving of life itself, the real giving of happiness."

The robe is the symbol of monkhood among Buddhists and the presentation of the Katthina robes is traditionally a time of giving.

In this instance it was an occasion for the locals to collect offerings from interstate representatives, as well as those from Thailand, to build their own temple.

The Katthina ceremony is still held after the rainy season, the robes offered are the same as what they were in ancient times and the words chanted during the ceremony have never been altered.

IMAM SAPARIVARAM KATHINA-CIVARA-DUSSAM SANGHASSA ONOJAYAMA

In English this is:

We, of this retinue, cloth for the 'Kathina' Robe, to the Order dedicate.

The Buddha discoursed on the responsibility of lay people to look after the needs of Monks and listing fours types of requisites to ensure the longer life of the Dhamma. They are food, clothing, shelter and medicine.

In Australia, the Katthina ceremony is held in October.

In July 1983 the Venerable U Pannathami, a Burmese Monk, and Phra Thawin Klinhomgloythap, a Thai Monk, began their Rainy Season Retreat at the Buddhist Discussion Centre (Upwey) The rains retreat started on the full moon day of 25th July 1983.

The Rains Retreat is a rule of Sangha or Buddhist Monks of the Theravadin tradition, requiring that Monks reside in the same place during the three months of the rainy season. In that time some Monks undertake a single meditation subject and make an extra effort to live the life of a Monk as given by the Buddha.

The Rains Retreat, called in Pali Vassa, was given by the Buddha to the Monks as a solution to farmers losing a large portion of their newly sprouted paddy crops because the banks were breached by Monks wandering about during the Monsoons. Some persons enter the order temporarily for the rainy season.

To gain a fuller picture of the history and background to the rains retreat and Katthina ceremony we draw on Bhikkhu Dhammasami online account where he writes that the Buddhist retreat came into existence as a result of a complaint expressed by the people.

The Jaina monastic order was already practising this Vassana Retreat practice before the Buddha laid down this rule for His follower Bhikkhus. The people of the time expected monks, both Buddhist and non-Buddhist, to stay in one place at least for a certain period. They complained that the monks were moving from place to place all the time without a permanent dwelling.

During the rainy season, the monks did damage the plants and crops. The Jaina monks and other mendicants observed a retreat during rainy season staying in one place for a period. People were wondering why the disciples of the Gautama Buddha did not do so as well.

This prompted the Buddha to lay down a rule that Buddhist monks should observe Retreat and stay in one place for three months. People wanted them to do that during rainy season and it became known as Rainy Retreat or Vassa.

Bhikkhu Dhammasami wrote that strictly speaking the three months retreat can now take place at any season -- maybe in winter or summer, although almost all have been observed during rainy season according to meteoric calendar in India.

The period is the same -- three months. This practice has been mostly observed during rainy season because the people wanted the monks to do so in ancient India -- it was mainly for agricultural reasons. There were no highways during the Buddha's time. One had to across farm lands to travel. Therefore, this practice has its relevance in that 6th century BC Indian society.

Nevertheless, even in India at that time the approval of the three months retreat practice was by no means limited to the agriculturists.

It was seen as a means to spiritual progress as well. That was why during the time of the Buddha itself, Bimbisara, the King of Magadha sent an envoy to the monks asking them to come and observe a retreat in his kingdom.

But it happened to be in summer and the monks first didn't accept it. Instead they referred it to the Buddha, who then relaxed the rule by adding that a monk could make a retreat during summer provided it is the wish of the ruler of the land.

Therefore, the monks can also observe this practice of retreat in any other seasons other than the rainy season if there are circumstances as we have just described.

Some benefits of the rains retreat noted by Bhikkhu Dhammasami include:

It helps the monks not to be attached to dwelling places and people.

It enables the bhikkhu to render their service to as many as possible.

It frees the bhikkhu from a huge burden of constructing, maintaining and developing a big temple or monastery.

It helps the teachings to spread everywhere as they travel. Travelling enabled them to encounter with different cultures.

It gave the bhikkhus an understanding of real nature of life. When one has have to move from one place to another almost all the time, it is difficult to gather things. We only truly gather things when we have the idea to settle. Since the monks would most of the time their way of thinking, their attitude towards life and their spiritual practices are very pragmatic and realistic.

At the end of the Rains Retreat, Monks are offered robes during the Kathina ceremony. The benefit of the Kathina ceremony is one of mutual support between Monks and laypeople; laypeople can gain merit for their future practice. "The Kathina ceremony helps to make a Bhikkhu a good Bhikkhu, and a layperson a good layperson.

The word 'Kathina' is Pali in origin. It means a frame used in sewing robes during those times in India.

We may well imagine a situation during the 6th BC where any advanced textile technology was hardly known to the people. The monks had no choice but to do the sewing of the robe and giving it a dye themselves.

The Buddha asked them to help one another using the best technique then available.

Some made a frame while some went out in search of needle and thread. Some sewed pieces of cloth to make into a robe while others prepared for another process of making fire to get a suitable colour ready.

Bhikkhu Dhammasami wrote: dying a robe was extremely difficult because they had to boil the bark of a tree to get the colour they wanted. It was a hard life collecting pieces of cloth from different places such as rubbish-heap, cemetery, and streets to get it sufficient material for a robe. Ordinary life was at that time reasonably hard especially regarding clothes and for the monks it was no exception; they had to struggle for cloth for a robe.

This became a kind of practice, that trained monks depend on themselves, to live in simple ways creating no burden to the lay community and to be content with basic needs.

Though we could say that this practice would reflect the economic reality in India in those days, when the Lord Buddha declared this practice it was automatically adopted as a social norm among the followers.

Those monks with well-to-do family and royal family background were no exception. They all adopted the practice. It is known the majority of the immediate disciples of the Buddha came from either royal families or families of noble background. They took it as a way of life with a great honour. This humbleness and contentment clearly indicated high spiritual achievement.

The Buddha recommended this practice to be observed at the end of the Retreat because monks can still be found in a large number in one place at this time and they could help one another.

It is stated that the Kathina ceremony was recommended by the Lord Buddha mainly for the welfare of the Sangha (the Community of monks) in contemplation of how the Order could survive after the Mahaparinibbana (the Great Passing Away) of the Buddha.

Over many years we have had many monks stay at our Centre for the Vassa. During these times many people have benefited from the opportunity to make food offerings (Dana) and attend the Monks and participated in offering robes to the Sangha at the end of Vassa.

Venerable Saddhammaransi Sayadaw U Kundalabivamsa of Myanmar, wrote in his article; The Noble Kathina Robe Offering, but Once a Year:

Buddhists take great interest in Kathina Robe offering ceremonies. All family members take part in these ceremonies.

The donors of the Kathina robes welcome the guests joyously and feed them with specially prepared delicious food. The guests also consume them merrily at the ceremony. They listen to the Kathina sermon together with the donors. They believe that offering Kathina robes is highly beneficial since it is done but once a year.

The Venerable noted "Robes for Kathina and monastery for an ordination hall (sima) are the noblest offers", goes the saying.

Things that should be known regarding Kathina.

(1) The meaning of the word Kathina

(2) What holding the ceremony means

(3) Why Kathina is held

(4) The benefit of holding Kathina ceremony

(5) Why Kathina offering is noble

These are the five things, that Venerable Saddhammaransi Sayadaw U Kundalabivamsa has detailed that should be known.

The word Kathina has come from the Pali word 'Kathina'. The Pali word kathina means permanence. Among permanent things, the time and the benefit are permanent. Thus kathina means the time as well as the benefit are permanent.

The reason the Kathina ceremony is held is that: During the lifetime of Lord Buddha thirty monks from Paveyyaka who came to pay homage to the Buddha were exhausted, with their robes soaked with rain. Hence Lord Buddha gave permission to hold Kathina ceremony.

The story of the thirty Paveyyaka citizens who became monks is as follows: One year after the enligthenment, Lord Buddha went into the Uruvela forest and while staying under a tree, thirty bhaddavaggi princes came into the forest with their wives to enjoy themselves. While they were merry-making, a hired wife stole the valuables of a prince and ran away. The thirty princes while looking for the woman saw Lord Buddha. They told the Lord that they were looking for a woman who had been lost.

Lord Buddha asked them, 'Princes, which is more profitable, looking for the woman or searching yourselves? The princes whose parami was mature, answered: 'Searching ourselves is more profitable'. Then Lord Buddha said, 'if searching yourselves is more profitable I will give you a discourse.' At the end of the discourse the thirty princes became sotapanna. Lord Buddha uttered "Ehibhikkhu" and they all became monks.

These thirty monks practised living in the forest (arannakanga dhutanga), going for alms (pindapatikanga dhutanga), wearing parched robe (pansukulikanga dhutanga), wearing only three robes (tecivarikanga dhutanga). These thirty monks stayed (thirteen) whole years in the forest at the end of which yearning to pay homage to the Lord Buddha started on their journey to Savatthi where the Lord was residing. Since the distance was too far they had to spend the vassa at Saketa, a town six yojana (one yojana=l2 miles) away from Savatthi.

As soon as vassa was over, they did commemorate the termination of vassa (pavarana) and continued their journey towards Savatthi where the Lord Buddha was.

Since it rained heavily on their way their robes were soaked and soiled with mud and very uncomfortably arrived at the place where Lord Buddha was staying, who asked, 'My disciples, are you all well and happy?', in the form of greeting. Later, because the thirty monks who had come from a great distance were exhausted and uncomfortable with wet robes, gave permission to hold kathina ceremony. Ever since and up to this day permission is given to hold kathina ceremony.

The benefits of holding kathina ceremony

The donors of Kathina robes could go freely wherever they wish to without any hindrance in every existence.

The donors of Kathina robes, devotees may go to any place to carry out their tasks. They will be done easily and lightly without having to bear any burden in every existence.

The donors of Kathina robes, in every existence may eat any kind of nutrition/food but will not have stomach trouble, diarrhoea, food poison or other dangers. They get the benefit of easily digesting whatever is eaten.

The donors of Kathina robes, in every existence, may keep by diamonds, gold, silver, rubies, lots of jewels without having enemies.

The property of the donors of Kathina robes can not be taken away by force. If they do not wish to give away their property, nobody with any power can take by force. They get the benefit of making other people get it only when they give.

Offering Kathina robes is excellent, in that, the monks, when needing robes, are allowed to ask from the parents and relatives with the exception of Kathina robes. They can also ask from people who have invited them to ask when they need robes, whereas kathina robes cannot be asked from either parents, relatives or those who have invited. As though the robes have fallen from the skies Kathina robes have been offered automatically due to the saddha of the donors, and the kathina ceremony is held. The robes are noble as they are being cleanly received, entirely without being asked for. It shall be said that they are noble.

When monks accept the 4 requisites other than Kathina robes from donors, who have saddha, Lord Buddha said,

"O Bhikkhus, without observing sila or vinaya rules, wearing the robes offered by people means more suffering than wearing a hot sheet of iron, burning with flames; eating alms-food has more suffering than eating hot pieces of iron burning with flames and staying in the monastery has more suffering than staying in an iron trap burning with flames."

Thus the Lord Buddha admonished the monks.

When the monks accept the offering of Kathina robes Lord Buddha praised them "O Bhikkhus, accept the Kathina robes that are being offered and may you get the five benefits from one to five months. That is why Kathina robe offering is an excellent offering.

We are most fortunate to be blessed by many Monks living in Australia and the opportunity to offer robes to the Sangha at the end of the raining season.

May the Buddha Sasana prosper.

May you offer robes to the Sangha at a Katthina ceremony each year.

May you have the volition to continue consistent practice in this Dhamma ending age and keep yourself teachable.

May you be well and happy.


This script was written and edited by Julian Bamford, Leila Igracki, Julie O'Donnell, Lainie Smallwood, Lisa Nelson and Anita Hughes.


References: Internet sources:

Buddhist Vihara Victoria. http://vihara.alphalink.com.au/library/?page=/library/vihara/rem_ven_soma/ven_soma_thero.php

www.bdcu.org.au/BDDR/bddr12no8/kathina2002.html
Ven: Saddhammaransi Sayadaw U Kundalabivamsa www.btinternet.com.

Bhikkhu Dhammasami. Kathina Robe-Offering Ceremony: Historical and Spiritual Significance. Bhikkhu Dhammasam ihttp://www.saigon.com/~anson/ebud/ebdha197.htm
http://web.ukonline.co.uk/buddhism/ Sri Saddhatissa International Buddhist Centre, London October 1997

ISYS (Our Heritage Database):

Gathered from page 2 of ref word\radio26 (10/10/98)

Gathered from page 27 of Buddhist Discussion Centre (Upwey) Ltd. (12/29/98) THAILAND BUDDHIST MONKS VISIT MELBOURNE AUSTRALIA.


Statistics

Word count: 3528

Disclaimer

As we, the Chan Academy Australia, Chan Academy being a registered business name of the Buddhist Discussion Centre (Upwey) Ltd., do not control the actions of our service providers from time to time, make no warranty as to the continuous operation of our website(s).

Also, we make no assertion as to the veracity of any of the information included in any of the links with our websites, or another source accessed through our website(s). Accordingly, we accept no liability to any user or subsequent third party, either expressed or implied, whether or not caused by error or omission on either our part, or a member, employee or other person associated with the Chan Academy Australia (Buddhist Discussion Centre (Upwey) Ltd.)

This Radio Script is for Free Distribution. It contains Buddha Dhamma material and is provided for the purpose of research and study.

Permission is given to make printouts of this publication for FREE DISTRIBUTION ONLY. Please keep it in a clean place. "The gift of Dhamma excels all other gifts".

For more information, contact the Centre or better still, come and visit us.

© 2002. Copyright. The Buddhist Discussion Centre (Upwey) Ltd.

Back to Top