Weaving the fabric of unshakable virtue and collective merits

by Ven. Dr. Ethkandawaka Saddhajeewa
Co-Abbot- Bhavana Society

In Pali the word Katina can have different meanings.  It can mean something is solid and firm or refer to something as being unshaken or undisturbed or even something being unbreakable even though it had been sown by hand.  When used in reference to the Katina Puja and Katina Pinkama, it is referring to the faith of the participants.  Katina puja is performed once a year in Buddhist temples if there is a high ordained monk there who has observed the Vassa retreat from July full moon until October full moon.

The Katina Pinkama legend and History of the Katina robe

How the katina offering ceremony came about is documented in the Mahavagga Pali, the third book of the Vinaya Pitaka.

The story:

A group of thirty monks from Pava city were on their way to see the Buddha, who was staying at Savatthi in the Jetavana monastery. They were all forest monks, all almsmen, all wearers of rag-robes, and all wearers of the three robes. As monsoon rain was upon them, they were unable to reach Savatthi. The Pali word for rain is vassa. And Vassa means “rainy-season residence”. Buddhist monks are required to stay at one place for three months during the rainy season, which is July to October according to the Western calendar. The monks in this story spent the rainy season in a single lodging, thinking: “The Buddha is staying close to us, about 60 kilometers from here, but we are not getting a chance to see the Buddha.”  After the termination of the rainy retreat, the monks continued their journey to Jetavana monastery in Savatthi, where the Buddha was staying.  As it was still raining, ponds were forming, and rivers were overflowing.  By the time the monks arrived at their destination, their robes were soaked, and they were exhausted. Having saluted the Buddha, they sat down at a courteous distance.

 It was the tradition for the Buddha to exchange friendly compliments with visiting monks. So the Buddha said to these monks: “How are you keeping? Did you have enough help? Did you spend a comfortable Vassa in unity, being on friendly terms and living harmoniously?   Did you have any difficulty receiving enough food?” They replied to the Buddha, “Things did go well with us, Venerable Sir. We had enough to support us.  We spent the Vassa in unity, being on friendly terms and living harmoniously.  We did not have difficulty receiving enough food.” They then related what had happened to them when they were on their way to see the Buddha. Then the Buddha, after giving them a Dhamma talk, addressed the monks, saying: “Monks, I allow monks who have completed the rainy retreat to spread the kathina (“Maha Vagga Pali, Katina khandaka.”).

Note:

 The Buddha rewarded the monks by demonstrating a way to practice sharing and generosity. A lay disciple had previously donated pieces of cloth to the Buddha, so the Buddha now gave that cloth to the group of monks and told them to make it into a robe and then offer it as a gift to one of them. A frame called a Katina was spread open and used to hold the pieces of cloth while they were being sewn into a robe.

You can offer a Katina robe only during the days following the full moon day of October until the full moon day of November.  A Katina robe is offered to the community of Sangha; there is no way to offer a Katina robe to an individual monk. When the Maha Sangha receives a robe as a Katina offering, they give it to one particular monk who has kept the Vassana retreat precepts. The monk who receives the robe from Maha Sangha has to take care of it for five months.  He must care for the robe and not allow a single thread to be removed from it.

The Vassa (rain) Retreat

The retreat begins on the first full moon day of July and ends on the first full moon day of October.  There are extra precepts or rules imposed on Bhikku and Bhikkuni during the retreat, involving such things as how long a monk or non is allowed to leave the monastery (six nights). This is a time for monks to devote themselves to study of the Dhamma and meditation. For the devotees, it is also an opportunity to learn the Dhamma from monks who are stationed in one place. Hence, it is considered a good time for spiritual development of all Buddhists. At the end of the Vassana season, monks perform the Pavarana, which terminates the additional precepts observed during the retreat. Then they begin the Katina ceremony, which must be held in the presence of a monk of high ordination. In the early days of the monastic community, monks wandered the countryside. During the monsoon season, Vassana, they lived together. As the monastic community (Sangha) grew larger, it became evident that a set of rules and guidelines were needed to ensure a harmonious life. The Buddha introduced the Vinaya of Vassana.

Fulfillment of Requirements for Katina

The tradition of lay people offering flowers and expressing their gratitude to high ordained monks who have observed Vassa culminates in the Katina ceremony. As part of this tradition, lay devotees extend an invitation to the monks and offer a robe. However, this robe cannot be directly given to the invited monk. Instead, it must first be offered to the Maha Sangha (the community of monks). The monastic community then collectively decides which monk will receive the robe. The chosen monk is responsible for caring for the robe for an additional five months, adhering to the principles of Vinaya (monastic discipline). The robe is formally handed over to a deserving monk following Vinaya Kamma (the monastic legal procedure). This offering is conducted three times: in the morning, a piece of cloth and the robe are first offered to the monastics, and then the monastics offer it to a selected monk.

During the three-month period of Vassa, laypeople accumulate merits through acts of generosity, observing precepts, and practicing meditation. True merit is not gained through lavish displays or parades involving large expenditures of money. Katina should be prepared by laypeople without direct involvement from the monks. Katina is not merely about offering a robe or food; it is a reflection of one’s practice. Simply keeping a piece of cloth at home and performing chanting does not generate merit. To truly benefit, one must observe precepts, practice generosity, and meditate. Through these practices, one cultivates mindfulness, concentration, and wisdom—these are the true merits. Merit can be measured by examining one’s mind and its development. A person who previously lived with anger or unwholesome thoughts is expected to gain control over these through their practice. This is the path to accruing true merit.