The Significance of Vassana and Kathina -- by Ven Omalpe Sobhita Thero, Bodhiraja Buddhist Society

The Buddhist practices of Vassana (rainy retreat) and Kathina (robe-offering) date back to the time of the Buddha. The observation of Vassana was already well-established among the paribbajakas or wandering religious mendicants at that time in India. During the season of the monsoon rains (usually from June to October), traveling around was difficult; in addition, the wandering monks caused much damage to the crops and animals that are in abundance in the fields. Thus during these months, the paribbajakas took temporary residences in “avasa? (rain retreats), giving rise to what is termed the Vassana or “rainy retreat?

Adopting this traditional practice, the Buddha urged his disciples to do likewise and laid down rules regarding the observation of Vassana. The rainy retreat should be observed preferably in communion with other monks where possible. Monks may not break Vassana. If he has to leave his Vassana dwelling under necessary circumstances, he must return within seven days.

Vassana is a time for recuperation, self-improvement and intensive spiritual training. During this period, the monks who have been traveling throughout the year to propagate the dhamma can rest and spend time in quiet and serious meditation and study. For the laity too, Vassana provided more opportunities to interact with the monks, to seek spiritual guidance, to offer alms and to learn about the Dhamma.

Over time, the observation of Vassana gradually provided the transition of the Buddhist monastic lifestyle from that of the wandering nomads to permanent settlements. Avasa became permanent domiciles throughout the year rather than temporary rain shelters and more monasteries were built. This shift from the wandering lifestyle of the paribbajakas to permanent settlements can be seen as a significant development in Buddhist monachism. Staying in one place allowed the monks to perform their most important duty to the laity in a systematic manner ?the dispensation of the Dhamma. Monks could attend to the spiritual and religious needs of a community on a continual basis, and foster better relations with the lay people.

At the end of Vassana, the pavŒrana (termination) ceremony takes place. The monks gather to declare the termination of the Vassana in unison. After pavŒrana, between the period of two full moon days, the Kathina ceremony is held. This robe offering ceremony can also be traced back to the time of the Buddha. Once some monks after observing the three months rain retreat were going to the Monastery at Savatthi where the Buddha was staying. By the time they arrived, they were thoroughly drenched and soaked to the skin by a heavy downpour. Upon seeing this, the Buddha prescribed that the laity may offer robes to the monks who have completed the Vassana. (Bearing in mind that the monks at the Buddha’s time were supposed to be clad in discarded rags, the offering of a robe must have been indeed a very special gift.) During the Kathina ceremony, the main event is the offering of a special robe known as the Kathina-civara to the Sangha or community of monks. During the ceremony, any number of robes can be offered. It needs to be emphasized that robes are offered communally and shared by all the monks rather than to an individual monk.

Although there is little of the original practical relevance that gave rise to Vassana and Kathina today, nonetheless they remain important events on the Buddhist calendar and are faithfully performed by Theravada monks all over the world. These practices could be described as been instituted for the welfare of the Sangha in its reinforcement of the mutually supportive relationship between the monks and the lay people. With his foresightedness, the Buddha knew that the survival of the Sangha means the survival of the Dhamma itself as the responsibility of both perpetuation and propagation of the Dhamma rests upon the Sangha.

In partaking of Vassana and Kathina, the laity too can gain enormous merits through the provision of alms during the rainy retreat and the offering of robes to the monks. In fact, the Buddha himself highlighted Kathina as one of the most highly venerated and meritorious deeds that can be performed by the laity. Ayu (longevity), vanna (good complexion), sukha (happiness), bala (strength) and panna (wisdom) are among the fruits that can be enjoyed by one who offers Kathina. The offering of robes to the sangha generates much good kamma not only for this life but the lives hereafter. Those who offer robes during the Kathina will enjoy good health, longevity and success. In the samsaric life, such a person will always be protected and never harmed by poisonous reptiles or fire or water elements.

When asked by the Buddha among a congregation of 500 monks who had offered Kathina, Arahant Nagitha replied that he could recall that he had done so 30 aeons ago. Since then, he had never been reborn in the lower realms. “Ito tinse maha kappe Nahi janami duggatin.?(Thera Gatha) The Buddha proffered that one who offers Kathina will never be reborn in hell but in the human or divine realms. Furthermore, one is assured of meeting the next Buddha and ultimately attaining the eternal bliss of Nibbana. Such are the fruits reaped by one who partakes of the Kathina robe offering that it is surely one of the most worthy deeds that can be performed by the laity.

May all beings be well and happy!