Preface

Preface
This booklet was not written. Rather, it is a selection of

short dhamma talks on the kathina practice I have
delivered in English on a few occasions in Great
Britain. So, obviously the subject is not dealt with
exhaustively. However, I hope these reflections will
make a humble contribution to our understanding of
this very important ritual practice in Theravada
Buddhism.
I thank my assistant monks for keeping the record of

my dhamma talks and for making this booklet happen.
The following deserve my sincere gratitude for their
dedication:
1. Ven. Dr. Sengpan Pannyawamsa, PhD (deputy

abbot, OBV, Oxford, UK)
2. Ven. Vicittabhipala, Dhammacariya + MA
(now deputy administrator, Taungpauk
Monastery, Moulmine, Mon State, Myanmar)
3. Ven. Langsai Baddhiya, MA (now in Illinois,
USA)
4. Ven. Khamton Nandasami, MA (OBV,
Oxford)
5. Ven. Laokhur Vayaminda, Dhammacariya +
MA, (chief assistant monk, OBV, Singapore)
i
6. Ven. Devinda, BA (Hons) (assistant monk,
OBV, Singapore)
7. Ven. Pannyananda, MPhil (assistant monk,
OBV, Singapore)
8. Ven. Kham Moon Pannyajota, (OBV, Kuala
Lumpur)
9. Ven. Lontsai Vicara, MA (OBV, Kuala
Lumpur)
This book is generously sponsored by Ko Pyae Phyoe

+ Ma Kalyar Tint who are also the principal sponsor
of our kathina robe-offering ceremony in 2010 and
2011 at the Oxford Buddha Vihara (Singapore).
May the merits accrued hereby be of true spiritual

benefit to all beings.
Venerable Dhammasami
Chief Abbot, OBV
UK, Singapore and Malaysia
ii
trSmpum;
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aygif;rsm;pGm t*Fvyd b f momjzifh a[mMum;cJah om
w&m;wkad v;awGudk pkpnf;xkwaf 0xm;jcif;omjzpfyg
onf/ xdakY Mumifh uxdet f aMumif;t&mawGukd NyD;jynfh
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1/ a'gufwmOD;ynm0Ho PhD(atmufpzf kdU'f Ak'0¨ [

d m&?
atmufpzf kdU'fNrdKU? t*FvefEkdiif /H )
iii
2/ OD;0dpw
d åmbdygv? "r®mp&d,? M.A (awmifayguf
ausmif;wku d ?f armfvNrdKifNrdKU? rGejf ynfe,f)
3/ OD;b'd́, M.A (tcktv
D ED GdKufpjf ynfe,f? tar&du)
4/ OD;eEómrd M.A (atmufpzf kdU'f Ak'0¨ [ d m&ausmif;
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5/ OD;0g,mrdE´? "r®mp&d,? M.A
(atmufpfzkdU'f Ak'0¨ [
d m&ausmif;wku
d ?f puFmyl)
6/ OD;a'0dE?´ B.A (Hons)
(atmufpfzkdU'f Ak'0¨ [
d m&ausmif;wku
d ?f puFmyl)
7/ OD;ynmeE´ M.Phil
(atmufpzf kdU'f Ak'¨0[

d m&ausmif;wku
d ?f puFmyl)
8/ OD;ynmaZmw B.A (atmufpzf kdU'f Ak'¨0[
d m&
ausmif;wku
d ?f uGmvmvrfyl)
9/ OD;0dpm& M.A (atmufpzf kdU'f Ak'0¨ [
d m& ausmif;
wkud ?f uGmvmvrfyl)
iv
þpmtkyo f nf ukdjynfhNzdK; + ruvsmwifh ZeD;armifESH
wdrkY S "r®'gejyKygonf/ þZeD;armifEo SH nf atmufpf
zkdU'f Ak'0¨ [
d m&ausmif;wku d (f puFmylEidk fiH)ü usif;yaom
(2010 ESifh 2011ckEpS f)uxdeo f uFe;f qufuyfvSL'gef;
yGwJ iG f uxdefrwnftvSL&Sifvnf; jzpfygonf/
þukovkd af umif;rSK tpkpw k kdUaMumifh owå0gtm;vk;H

w&m;"r®ESifh aysmf&iG fcsrf;ajrUEkid Mf uygap/
q&mawmf a'gufwm "r®omrd

ausmif;xkdifq&mawmf atmufpfzkdU'fAk'¨0d[m&
(t*Fvef? puFmyl? rav;&Sm;)
v
Contents Page
1. A Historical Perspective 1
2. uxdeftpOftvmordkif; 16
3. Dhamma talk at the 2008 Kathina ceremony 35

4. 2008 ckESpf uxdefw&m;awmf 37
5. Psychological Benefits of the

Kathina Practice 40
6. uxdeftpOftvm ESifh pdwfydkif;qkdif&m
tusdK ;oufa&mufrI 45
7. With a Kathina Spirit 52

8. uxdefpdwf"mwf w&m;awmf 57
9. Kathina Pratice to Foster Community Spirit 65

10. Do we still need Kathina? 66
11. ouFef;r&Sm;yg;wJ21&mpkrSm uxdefcif;zdkY
vdk ao;vm; ? 69
12. Appendix 75
13. jznfhpGufcsuf 82
vi
A Historical Perspective
THE KATHINA PRACTICE:

(Delivered in London in October 1997)
The word kathina is Pali in origin. It meant a wooden

frame used in sewing robes those days in India.
However, before we talk about this kathina let us look
at some other monastic practices, namely the Rains
Retreat (vassana) and the Invitation Ceremony
(pavarana), related to it so that we can understand
kathina ceremony in a broader perspective.
PRACTICE OF RETREAT
Kathina ceremony is necessarily a monastic one,

supported by generous devotees. It is essentially
connected to the three months Rains Retreat that ends
on 16th this month (October, 1997).
We need to discuss about Buddhist Rains-Retreat as a

background before we actually take on the kathina
issue. Buddhist Rains Retreat came into existence as a
result of complaint made by the people. Jaina monastic
order was already practising this vassana retreat before
the Buddha made his bhikkhus do the same. The Jaina
monks and other mendicants observed a retreat during
rainy season, staying in one place for a period. The
1
people expected monks, both Buddhist and non-

Buddhist, to stay in one place at least for a certain
period. They complained that monks were moving from
place to place all the time without a permanent
dwelling. During rainy season, the monks did damage
the plants and crops. People were wondering why the
disciples of Gotama, the Buddha did not observe a
retreat.
This prompted the Buddha to lay down a rule that

Buddhist monks should observe Rains Retreat and stay
in one place for three months. People wanted them to
do that during rainy season, according to the meteoric
calendar in India and obviously for agricultural reason;
[there were no high ways during the Buddha's time.
One had to across farm lands to travel. So this became
known as Rains Retreat. This practice, therefore, has its
prime 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, 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
2
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 rainy one if there
are circumstances we have just described.
Before this vassana rule was laid down, the monks,

including the Buddha himself, travelled around the
year; and after the rule was laid down they still did so for
nine months. Travelling and meeting people at different
places is a kind of missionary life that the Buddha
envisaged: travelling helps the monks not to be attached to
dwelling places and people; it enables them to render their
service to as many as possible; it frees them from a huge
burden of constructing, maintaining and developing a big
monastery; it helps the teachings to spread everywhere as
they travel. A wandering life makes them encounter
with different cultures; it gives them an understanding
of the real nature of life; roaming around empowers them
to endure a hard life.When you have to move from one
place to another almost all the time, you do not gather
things. You start gathering things only when you have
the idea to settle. Since they wander most of the time
their way of thinking, their attitude towards life and
their spiritual practices are very pragmatic, realistic and
are based on facts.
3
You can see now some development was taking place

in monastic life. With this Rains Retreat practice
coming along, the monks get a bit of a comfortable
shelter. The devotees who approach them can enjoy the
opportunity of learning the Dhamma from the monks;
they also have regular and appropriate receivers in
performing their act of generosity. Therefore, the
benefit of the three months retreat is mutual.
Here, with the introduction of this vassana practice,

Buddhist monastic life came to balance its way of life:
Brahmanism has a secular lay life as its core while then
Ajivaka ascetic life encouraged no shelter whatsoever.
So, in this context, the Buddhist vassana practice could
be viewed as middle way.
A monk can choose his own time to start a Rains

Retreat. There are two commencing dates, different
from one another exactly a month. But he is entitled to
receive a kathina-civara (kathina-robe) only if he starts
his retreat with an earlier date. This is an important
condition required of a monk to be entitled to a
kathina-robe. Within the three months retreat he must
not break the rule of retreat by spending the night
somewhere else without a valid reason consented in the
Vinaya (Buddhist Monastic Rules). If there is an
emergency reason to travel, he can do so and be away
for seven days, even during the retreat.
4
To make the offering of robe especially valid as kathina-

civara these rules are much essential. Failing to comply
with either of the two conditions will affect the validity
of kathina-robe. Invalid kathina-robe, of course, has
more to do with the monks than the devotees. The
devotees get the same merit whether the kathina-robe is
considered valid or not; the monks, however, will lose
the advantages associated with the kathina.
This means they will get the robe but cannot enjoy five
relaxations on the Vinaya rules that come necessarily
with the validity of a kathina procedure. Once being
offered a valid kathina-robe in this way during this
particular one month's time, the monks can remain
without following five of the 220 disciplines, known as
Vinaya Sikkhapada for four months starting exactly a
month after the end of the retreat. This is something
about the Rains Retreat, a precondition to the kathina-
robe offering.
INVITATION CEREMONY
The second important procedure that must be done

before a kathina ceremony is the Invitation Ceremony.
This is again purely a monastic 3 practice. Invitation
means, at the end of the Rains Retreat, the monks must
get together and invite one another to point out at one's
fault if they have seen it themselves or heard from
5
someone or are just in doubt. This would help them

purify themselves. A bhikkhu has to be open to any
criticism from his colleagues regarding his behaviour.
He cannot ignore others' advice by brushing aside, for
instance, saying: "is it your business?" or "this is my
life".
Being open was a way of life the Lord Buddha led. The
monks have to be sensitive to a complaint made by the
people in order to win their respect and in order to
encourage them to learn the Dhamma. They have to be
sensitive towards the remarks made by their fellow
monks, too. This, according to the Buddha, could
maintain both unity and purity in the Buddhist Order; it
could also help keep the Monastic Rules and
Regulations (Vinaya) alive. This is a kind of check-and-
balance system between individual bhikkhus as well as
between the senior and the junior. This system is at the
heart of the teaching (Dhamma) as much as of the
monastic discipline (Vinaya).
Every fortnight there has to be a meeting between the

higher ordained ones, known as bhikkhu or bhikkhuni. In
that kind of assembly, a learned monk recites the 220
rules. Before he recites there has to be a procedure of
confession, which means every individual has to inform
the Sangha of the offence he has committed. This
confession can clear him from 203 kinds of offences
6
out of 220. Confession can psychologically relieve

someone, even who has committed a grave evil like
patricide. The story of King Ajatasattu who killed his
father is an example: he could not sleep until he
confessed his sin to the Buddha. Confession did not put
his sin away but practically relieved him from some
psychological burden.
In being open to others the Buddha himself was the

best example. At every fortnight meeting the Lord
Buddha would start inviting anyone present there to
point out his fault, if any. He encouraged people to be
open making himself the subject of openness. That
must be the reason why people felt so close to him. We
can see people respected him for a reason. They spoke
so openly their opinion to the Buddha. They knew well
that the Buddha did not take their offence.
At the same assembly, Venerable Sariputta, the most

important figure apart from the Buddha, would ask the
monks to point out at his fault, too. In this way, the
invitation was to be offered by any monk present.
Actually, what we call arahat means the one who no
longer has secret, but is totally open to anyone
regarding his behaviour.
The Buddha wanted his disciples, at least, those who have

been ordained, to be as close as possible in their
spiritual quest, helping one another along the way. The
7
only way to achieve this object is to create an

environment in which they become increasingly open
to each other that they no longer have anything to hide.
In this way, the moral standard of the Sangha can also
be maintained. Here, we can say that monastic life is
where one has least privacy.
So, this Invitation Ceremony is so important, both

ceremonially and spiritually. Without this there can not
be a proper kathina robe-offering; it may be reduced to
an ordinary robe-offering, with whatsoever no
advantage on the part of the monks themselves.
This Ceremony of Invitation, together with the robe-

offering ceremony, marks the end of the Rains Retreat.
KATHINA CEREMONY
Now let us pick up our main topic kathina. The kathina

practice began with permission from the Buddha,
allowing bhikkhus to make robes for themselves within a
month of the end of the Rains Retreat. The permission
was given when the Buddha saw a group of thirty
bhikkhus from a city of Pava coming to see him, at the
end of a Rains Retreat, with worn-out robes. The monks
had intended to see the Buddha before the Rains Retreat
began. However, due to the rains they could not reach
8
Savatthi, where the Buddha was; they observed the

Rains Retreat instead at Saketa, a nearby town, and
proceeded to Savatthi only after the end of the Retreat.
To understand the kathina in its historical perspective,

we may well imagine a situation during the 6th century
BC where any advanced textile technology was hardly
known. There were no ready made robes. The monks
had no choice but to sew and dye a robe themselves.
The Buddha asked them to help one another using the
best technique then available. Some made a wooden
frame while some went out in search of needle and
thread; some sewed while others made fire and had a
suitable colour ready. Dyeing a robe was extremely
difficult because they had to boil the bark of the tree to
get the colour they wanted. Just imagine how the
monks were busy to get a robe done. It was already a
hard life, collecting pieces of abandoned clothes from
different places such as rubbish-heap, cemetery, and
streets to get sufficient materials for a robe. Ordinary
life was at that time reasonably hard especially
regarding clothes; the monks were no exception; this
can be seen in how they had to struggle for a robe.
But this became a kind of practice that trained monks to

depend on themselves, to live simple, creating no
burden to the lay community, and to be content with
basic needs.
9
Though we could say that this practice would reflect

the economic reality in India those days, when the Lord
Buddha declared this practice it was automatically
adopted as a social norm among his followers. Those
monks with a well-to-do family and royal family
background were no exception. They all willingly
adopted the practice. As we all know the majority of
the immediate disciples of the Buddha came from
either royal families or families of noble background.
They were in comfort to ignore this practice of making
a robe in such a difficult process. Instead, they took it
with a great honour as a noble way of life. This
humbleness and contentment clearly indicate their
dedication to high spiritual achievement.
The Buddha recommended this practice to be observed

at the end of the Rains Retreat because monks can still
be found in a large number in one place at this time,
and they could help one another.
Once entitled to kathina-robe, a bhikkhu is permitted to

ignore some five minor rules. The relaxation is mainly
felt on travel and invitation for alms-giving. Normally a
bhikkhu, senior or junior, has to inform his fellow
bhikkhu living in the same temple before he leaves the
monastery; he can choose not to do it when he has
received a kathina-robe. Also, usually he has to carry
all the three pieces of robe wherever he goes. But he
10
can now leave one behind if he wishes. So, he certainly

has less restriction on travel. Besides, he can also
accept as many robes if offered to him during the
period of four months. And, monks, on the usual
occasions, are not supposed to accept food offered by
someone using the terms of layman culture, the terms
normally employed by people in their social
interaction. But once offered a kathina-robe, a bhikkhu
can receive such food.
This kathina ceremony, as far as I can see, is

recommended by the Lord Buddha mainly for the
welfare of the Sangha. The Buddha took into
consideration how the Monastic Order he founded
could survive. After his Mahaparinibbana (the Great
Passing away), the whole responsibility of both
perpetuation and propagation of his teachings would
certainly fall on the Sangha. Therefore, the continuity
of the Sangha means the continuity of the Dhamma
itself. [Moreover, after his Mahaparinibbana, we could
see the Buddha himself only once we see, understand
and realise the Dhamma. This was the case even when
the Buddha was still alive for he declared that one
really sees him only once one sees the Dhamma.] Now
we can see the logic behind the recommendation of this
kathina ceremony: how it is important for the cause of
Buddhism itself.
11
As we know, at the outset, the Buddha did not start

preaching to every one before he had had the Monastic
Order well established. After his Enlightenment, he
made a long journey to Benares, a journey that took
him more than a week, just to teach a group of five
ascetics and make them monks. He knew very well that
all the five had a very high possibility of becoming
monks and forming an Order.
Even after the Group of Five were ordained, the

Buddha continued focusing on establishing the Order
until He became confident that the Order had been
firmly established and was now capable of helping him
propagate his teaching. With the Sangha at the helm,
the Buddha's teachings spread far and wide, even after
he passed away. Despite the fact that the Buddha was
no longer there, the geographical expansion still took
place in a greater scale. The Buddha himself would
have definitely foreseen this great service of his
disciples, the Sangha, that he put a lot of effort into
establishing the Sangha.
The Monastic Order became firmly established when

the Buddha had ordained sixty men, all of whom came
from either royal family or that of nobility. Missionary
work in its true sense now started with these sixty
deputies, despatching them to different directions,
asking two not to go in the same way.
12
Here the implication is that the existence of the well-

established Monastic Order is extremely essential if we
are about to get the teachings of the Buddha across the
people. The Arahat Mahinda simply had this in mind
when he told King Devanampiyatissa of Sri Lanka (3rd
BC) that the Sasana (Buddha's Dispensation) will get
rooted on Sri Lankan soil only when a Sri Lankan
native monk had become well versed in the Monastic
Rules (Vinaya).
Here there was a time in the West when European

Buddhists used to be of an opinion that monkhood is
nothing more than to set an exemplary life; and that to
spread the words of the Buddha does not depend on the
existence of the Monastic Order.
Let us look at this attitude carefully from the point of

Buddhist history. History always shows that the
Buddhist Monastic Order was at the heart of Buddhism,
whether Buddhism was in decline or progress. The
monks have to share more responsibility, sometime for
the degeneration and sometime for the growth. It is,
therefore, in the best interest of the whole Buddha's
Sasana that the Buddhist Monastic Order is properly
maintained, purified and well supported. The bhikkhus
dedicate their whole life to the cause of Sasana,
studying, training, meditating, preaching, and writing
about the Buddha's Dhamma.
13
In this respect, we should be truly encouraged to see the

Amaravati Monastery (Theravada Forest Tradition) and
its branches doing very well with the sons and
daughters of the United Kingdoms at the helm. In other
European countries, the natives have not been very
successful in furthering the Dhamma, despite having
produced several distinguished Buddhist scholars.
In contrast, if I understand the situation correctly,

Britain has been well ahead of other European
countries in both academic field and monastic life. For
this, we owe a lot to the most venerable monks of true
missionary spirit from Sri Lanka, Thailand, Burma and
other countries. I am speaking about this merely to
remind you that the Sangha of the 19th and 20th century
also deserve to be called a devout and true follower of
the Lord Buddha. They, for instance, the late
Venerables Vajirarama and Narada of Vajirarama
Temple, Colombo, Sri Lanka, and the Venerable Dr. H.
Saddhatissa, also of Sri Lanka, should be credited for
the progress Buddhism in Britain is now making. They
came and taught here some sixty years ago when
people knew little about Buddhism. The Venerable
Setthila (Thittila) of Burma, who arrived here in
England during World War II, and the Venerable
Ajahn Chah Bodhiyano, Thailand's best known
meditation master of our time, too, must not be
14
forgotten for their great service rendered to the cause of

the Buddha Sasana in Britain.
With ceaseless support, which is best symbolised by

successive annual kathina ceremonies, you, the
devotees, have enabled, and I am sure, will continue to
do so, the monks to carry on their missionary work far
and wide. The kathina ceremony we are celebrating
today will have, I have no doubt, a similar far-reaching
effect as well.
15
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cJhonf/ þodkY 0guyfjcif;trIudk jynfoltrsm;u rdk;&moD
17
uxdeftpOftvmordkif;
twGif; aqmifMuOf;&ef vdkvm;ojzifh rdk;&moD 0guyfjcif;

(0ó) [k ac:wiG fcJhonf/
odkYaomf wdwdusus ajymqdk&vQif tdE´d, rdk;av0o jyu©'def
t& rdk;&moDwpfckwnf;twGif;om 0guyfjcif;udk trsm;qHk;
awGU jrifMu&aomfvnf; aqmif;umv(odkY) aEGumv wdkYwiG f
0guyfjcif;jyKEdkifMuonf/ tcsdefumvrSm oHk;vtwlwlyif
jzpfonf/ þodkY usifhoHk;jcif;udk rdk;wGif;umvwGifom trsm;
qHk;awGU&Sd&onfrSm a&S;acwf tdE´d, jynfolrsm;u bkef;awmf
BuD;rsm;udk þuJhodkY jyKrlMu&ef vdkvm;aomaMumifhjzpfonf/
qdkcJhonfhtwdkif; t"dutm;jzifh pdkufysdK;a&;udpöaMumifh jzpf
onf/ Ak'¨vufxuf umvwGif ta0;ajy;vrf;rBuD;rsm;
r&SdcJhyg/ olwdkYonf v,fuiG f;rsm;udk jzwfausmíf c&D;oGm;
vmMu&onf/ xdkYaMumifh þodkY 0guyfjcif;onf c&pfawmf
ray:r(D 6)&mpk tcsdefu tdE´d, vlrItzJGUtpnf;wGif ta&;ygcJh
onf/
rnfokdYqdkap xdkacwftcgu tdE´d,EdkifiHwiG f oHk;v0g uyfjcif;
trIonf v,f,mpdkufysdK; olrsm;oufoufESifhom oufqdkif
onfh udpötjzpfr,lqMuay/ pdwfydkif;qdkif&m zHGU jzdK;wdk;wufrI
twGuf enf;vrf;wpfcktjzpf &IjrifMuayonf/ xdkYaMumifh
Ak'¨vufxufumvtwGif; Adro dÁ m&? rm*"rif;onf &[ef;
18
uxdeftpOftvmordkif;
awmfrsm;xHodkY oHwrefwpfOD;udk apvTwfNyD; ¤if;\EdkifiH

twGif; vma&mufí 0guyf&efavQmufxm;cJhonf/ odkY&mwGif
aEGumv jzpfaeojzifh &[ef;awmfrsm;onf rlvuvufcH&ef
jiif;y,fcJhonf/ &[ef;awmfwdkYonf tqdkygudpöudk Ak'¨xHodkY
avQmufxm;Muonf/ Ak'ü 0guyfonfh 0denf;awmftm;
Edkiif Htkycf sKyfo\
l qE´&Sdygu &[ef;wpfyg;onf aEGumv
wGif 0guyfjcif;udkjyKvkyfEdkifonf[k >cif;csufxm;awmfrl
cJo
h nf/
xdkYaMumifh tu,fí txufazmfjyyg tajctaersm;&Sdygu
&[ef;awmfwdkYonf 0guyfjcif;trIudk rdk;&moDomru rnf
onfh &moDwiG frqdk jyKvkyfEdkifayonf/
þ0denf;awmfr&SdrDumvu Ak'üdk,fawmfwdkif tygt0if
&[ef;awmfrsm;onf wpfESpfywfvHk; c&D;vSnfhvnfcJhMu
onf/ ¤if;0denf;awmf csrSwfNyD;aemuf &[ef;awmfwdkYonf
udk;vcef. c&D;vSnfhvnfvsuf&SdMuonf/ c&D;oGm;vmjcif;
ESifh ae&mtESHUtjym;wGif jynfolrsm;udak wGUqHkjcif;ukd omoem
jyK vkyfief; wpf&yftaejzifh Ak'ü ½IjrifcJhonf/
c&D;oGm;Ncif;onf &[ef;awmfrsm;tm; twnfwus ae&m
XmeESifh jynfolrsm;tay: pJGvrf;rIrjzpfap&ef tultnDjyK
onf/ omoemjyKvkyfief; aqmif&Gurf Irsm;udk jzpfEdkiforQ
19
uxdeftpOftvmordkif;
trsm;qHk; aqmif&GufEdki&f eftwGuf taxmuftuljyKonf/

BuD;rm;aombk&m;ausmif; (odkY) bkef;awmfBuD;ausmif; wnf
aqmufjcif;? jyKjyifxdef;odrf;jcif; ponfh BuD;rm;onfh 'ku©wdkYrS
vGwfuif;aponf/ ¤if;wdkY c&D;oGm;vmonfESifhtrQ Ak'¨\
tqdktqHk;trwdkYudk ae&mtESHYysHUESHUaponf/ c&D;oGm;vmjcif;
onf ,Ofaus;rIrsdK;pHkESifh awGUxdaponf/ obm0\ trSef
w&m;udk em;vnfrI &aponf/ c&D;vSnfhvnfjcif;onf
b0c&D;Murf;wrf;rI'Pfudk cHEdkif &nf&Sdaponf/ tcsdef&Sdoa&GU
eD;yg; wpfae&mrS wpfae&modkY vIyf&Sm;oGm;vmjcif;onf
ypönf;rsm;udk pkpnf;jcif; rjyKvkyfEdkif/ tajccsaexdkif&ef
pdwful;rdvQif oifonf ypönf;rsm;udk pwifpkaqmif;rnf
jzpfonf/ ,cif&[ef;awmfwkdY tcsdefwdkif;vdkvdk ae&mtESHU
vSnfhvnfoGm;jcif;jzifh ¤if;wd\ kY tawG;tac:? b0wGif jyKrl
aexdkifyHkESifh pdwfydkif;qdkif&m tavhtusifhwdkYonf tcsuf
tvufrsm;ay:wiG o f m tajccHayonf/
,cktcg &[ef;awmfw\ dkY b0wGif aNymif;vJrI tcsdKU&aSd eNyDudk
rdrdwkdYawG.jrifEdkifonf/ þ0guyfjcif;tavhtx usifhoHk;
vmjcif;ESifhtwl &[ef;awmfwdkYonf oufom tqifajy
aom cdkvIH&mae&mtwifhudk &&Sdaponf/ ouf0if,HkMunf
aom olwdkYonfvnf; &[ef;awmfwdkYxHrS w&m;"r®udk
oifMum;em,l&ef tcGifhtvrf; &&Sdjcif;jzifh 0rf;omMunfEl;
20
uxdeftpOftvmordkif;
rIjzpfMu&onf/ ¤if;wd\kY &ufa&mpGmvSL'gef;rSKrSeforQ twGuf

avsmfuefaom tvSLcHyk*¾dKvfrsm; vG,fulpGm&&Sad ponf/ xdkY
aMumifh oHk;v0guyfjcif;onf q&m'um ESpfOD; ESpfzuf tusdK;
jzpfxGef;aponf/
0guyfjcif;trSK pwifusifhoHk;jcif;jzifh Ak'¨bmom0if bkef;awmf
BuD;wdkYonf ¤if;wd\kY b0udk csdefciG fvsmnDrQaponf [k xif
jrifrdygonf/ jA[®Pbkef;awmfBuD;b0onf tdraf xmifrI
tay:trmcHjyKNyD; y&dAkdZfbkef;awmfBuD;rSmrl wae&mxJü
oDwif;okH;jcif;ukd vkH;0wm;jrpfonf/ Ak'¨\ 0guyfjcif; tavh
txonf tqdkyg tpGef;eSpfckuakd &Smifí tv,ftvwf
vrf;pOfukd usif.okH;onf/
&[ef;awmfwpfyg;onf rdrdudk,fwdkif rdk;&moD0guyfcsdef pwif
jcif;udk a&G;cs,fEdkifonf/ wpfvwdwd uGmjcm;í yxr0gqdk
jcif;ESifh 'kwd,0gqdkjcif;udk aqmif&GufEdkifaomfvnf; yxr
0gqdkjcif;trSKudkjyKaom &[ef;awmfomvQif uxdefouFef;
vufcHciG fh&Sdonf/ þtcsufonf &[ef;awmfwpfyg;\
uxdefvsmouFef; tvSLcHEkdif&eftwGuf ta&;ygvSayonf/
&[ef;awmfwpfyg;onf 0denf;awmft& cdkifvHkaom taMumif;
r&Sdb?J tjcm;rnfonfah e&mwGifrS ntdyfwnf;cdkjcif;jzifh
0guyfjcif;0denf;udk csdK;azmufjcif;rjyK&/ c&D;oGm;&ef ta&;ay:
21
uxdeftpOftvmordkif;
taMumif; ay:aygufvmygrl 0gwiG f;üyif 7-&uf rykdapbJ

oGm;vmcGifh&Sdonf/ uxdepD0&ajrmufatmif ouFef;uyfvSL
&mwGif þpnf;rsOf;rsm;onf rsm;pGmta&;ygonf/ tcsuf (2)
csufrS wpfckckudk vdkufemrIr&Sdygu uxdefouFef;\ tmedoif
udk xdcdkufonf/ tu,frlum; uxdefouFef;xajrmufrI
onf uxdeftvSL&Sifrsm;xuf bkef;awmfBuD;rsm;\ vkyfaqmif
rIESifh ydkrdkoufqdkifonf/ uxdefouFef;qufuyf olrsm;
twGuf tusdK;wpfpHkwpf&m xdcdkufrSK r&Sdaomfvnf;? uxdef
ouFef;ajrmufrI? rajrmufrI ay:rlwnfí &[ef;awmfrsm;
onf uxdefESifhpyfvsOf;onfh tusdK;aus;Zl;rsm; qHk;&HI; Edkifonf/
qdkvdkonfrSm ¤if;wdkYonf ouFef;udk &&Sdaomfvnf; uxdef
vkyfxHk;vkyfenf; txaNrmufrIr&SdvQif 0denf;awmf\ avQmh
ayghoufnSmrI ig;csufudkcHpm; Edkifrnfr[kwfay/
owfrSwfxm;onfh wpfvtcsdefumv twGif; txajrmuf
onfh uxdefouFef; uyfvSLjcif; cH&ygu &[ef;awmfwdkYonf
ESpf&mhESpfq,faom 0denf; odu©myk'fawmfwdkYrS uif;vGwfciG fh
&onfhig;csufukd 0guRwf umvrSpí wpfvwdwdwiG f pwif
&&Sdrnfjzpfonf/ þonfwdkYum; uxdefouFef;uyfvSL
jcif;\ BudKwifvdktyfcsuqf dkif&m 0guyfjcif; ESifh ywfowf
onf wdkYjzpfonf/
22
uxdeftpOftvmordkif;
y0g&PmjyKjcif;
'kwd,ta&;BuD;aom vkyfxHk;vkyfenf;rSm uxdefrcif;rD
y0g&PmjyKNcif;jzpfonf/ þonfrSmvnf; &[ef;awmf wdkYESifh
om oufqdkifaom vkyfief;jzpfonf/
zdwfMum;jcif;qdkonfrSm 0guRwfumvü &[ef;awmfwdkY twl
pka0;Muí ¤if;wdkYtcsif;csif; wpfOD;\tjypfudk wpfOD;u
awG.jrifcJhvQifaomfvnf;aumif;? Mum;cJhvQifaomfvnf;
aumif;? oHo,jzpfcJhvQifaomfvnf;aumif;? axmufjy&ef
zdwfMum;jcif;jzpfonf/ þtcsufonf pdwfoabmxm;
wwfrI ESifh 0denf;w&m;pifMu,frItwGuf taxmuftuljyK
onf/ &[ef;wpfyg;onf ¤if;\ oDwif;oHk;azmfrsm;\ rnf
onfh a0zefrIudkrqdk yGifhvif;pGm vufcHrI&Sd&rnf/ ]oif\
tvkyfvm;} okdYr[kwf ]'g... ighudpöb}J [k rajymqdkEdkifay/
yGifhvif;rI&Sdjcif;onf Ak'¨&Sifawmfjrwf\ nTefMum;jyoaom
b0vrf;pOfjzpfonf/ jynfolw\ dkY av;pm;rIudk &&Sd&efESifh
jynfolwdkYudk w&m"r®okdY qGaJ qmif&ef &nf&G,fvsuf?
&[ef;awmfwdkYonf jynfolw\ dkY jypfwifa0zefrIudk *&krl
tav;xm;&rnf/ ¤if;wd\ kY oDwif;oHk;azmftcsif;csif;xHrS
rSwfcsufrsm;udkvnf; tav;xm;*&krl&rnf/ þtcsufonf
Ak'¨\ tvdkawmftwkdif; Ak'¨bmom0if&[ef;awmfw\ kdY
23
uxdeftpOftvmordkif;
nDnGwfrI ESifh pifMu,frI *kPfj'yfudk xdrf;odrf;Edkifayrnf/

þtcsufonf &[ef;awmfrsm;\ pnf;rsOf;pnfurf; odu©m
yk'frsm; &Sifoefa&;twGuf taxmuftuljyKayonf/ &[ef;
wpfOD;csif; okdYr[kwf 0gBuD;ol ESifh 0gi,folrsm; tMum;
apmifhMunfhxdef;odrf;onfh pepfwpfrsdK;vnf;jzpfayonf/
&[ef;awmfrsm;wdkY wpfq,fhig;&uf wpfBudrf tpnf;ta0;
usif;y&rnfjzpfonf/ xdkodkYpkpnf;&mwGif pGrf;&nf&Sd &[ef;
awmfwpfyg;onf tjcm;&[ef;awmfrsm;udk ESpf&mhESpq f ,f
aom odu©myk'frsm;udk &Gwq f dka[mMum;onf/ r&GwfqdkrD
tmywf(tjypf) 0efcHjcif;jyK&onf/ qdkvo dk nfrSm wpfOD;csif;
rdrdusL;vGecf Jhaom tjypftwGuf oHCmodkYtoday;&onfh
vkyfief;jzpfonf/ þodkY tjypf0efcHjcif; (tmywfajzjcif;)
onf &[ef;awmftm; 0denf;awmfodu©myk'f ESpf&mhESpfq,frS
ESpf&mhoHk;rsdK;udk azmufzsufjcif;tNypfrS ukpm;ay;onf/ pdwf
ynmt& wpfpHkwpfOD;onf rdrdusL;vGecf Jhonfh qdk;0g;onfh
raumif;rIukd 0efcHjcif;jzihf pdwfoufom &m&aponf/ zcifudk
owfaom tZmwowfrif;\ Zmwfvrf;udk erlemtjzpf
od&SdEdkifonf/ olonf Ak'¨xaH wmf ü ol\ raumif;rIudk 0efcH
jcif; rjyKvkyfrDtxd aumif;pGm tdyfr&cJhay/ 0efcHjcif;onf
ol\ raumif;rIudk raysmufjy,fapaomfvnf; vufawG.
tm;jzifh pdwfzdpD;rI'PfrS oufom&m&apcJhonf/
24
uxdeftpOftvmordkif;
tjcm;olrsm;ESif. yGifhvif;rIwiG f Ak'ükd,fawmfwdkifonf t

aumif;qHk; erlemjzpfcJhonf/
wpfq,fhig;&uf wpfBudrfpnf;a0;&mwGif rdr\ d tjypf wpHk
w&m &SdcJhygu axmufjyMu&ef wufa&mufol &[ef;wdt kY m;
Ak'¨&Sifawmfjrwfudk,fawmfwdkifu pwifzdwaf c:cJhonf/ Ak'¨
ukd,fawmfwdkifu yGifhvif;aom yk*¾dKvfjzpfí jynfolrsm;tm;
yGifhvif;rI&Sd&efvnf; tm;ay;cJhonf/ þtcsufuyif jynfol
wdkYu Ak'ËSifh tvGefeD;pyfaponfh taMumif;t&if; wpf&yf
jzpfonf/ olwdkYonf olwdkYtm; Ak'ü tjypfr,lonfudk
aumif;pGmod &SdMuonf/
Ak'¨rSty ta&;BuD;qHk;yk*¾dKvfjzpfonfh t&Sifom&dykwå&m
t&Sifjrwfonf rdr\ d tjypfudk axmufjyMu&ef &[ef;awmf
wdkYtm; xkdenf;twlajymMum;cJhonf/ þenf;tm;jzifh
wufa&mufvmaom rnfonf&h [ef;rqdk zdwfMum;&onf/
vQdKU0SufzkH;uG,fxm;aom trIr&Sad omoljzpfonf/ &[EÅm
yk*¾dKvfonf ol\udk,fusifh tjyKtrlESifh ywfowfí tBuiG f;rJ.
yGifhvif;rI&Sdaomoljzpfonf/
tenf;qHk; ol\aemufvdkuf aemufyg&[ef;awmfrsm; wpfOD;
udkwpfOD;u ulnDum pdwfoabmxm;csif;eD;pyfrI &Sdoxuf
&Sd&ef Ak'üvdkvm;awmfrlcJhonf/ xdkuJ.okd.jzpfap&ef wpfck
25
uxdeftpOftvmordkif;
wnf;aom enf;vrf;rSm wpfOD;udkwpfOD; yGifhvif;rI? rnfonfh

zHk;uG,frIudkrQ rxm;&SdawmhrIyifjzpfonf/ jynfolw\ dkY
av;pm;rIudk þuJhodkY xdef;xm;ay;Edkifonf/ xdkYaMumifh
&[ef;awmfwdkYb0onf yk*¾dKvfa&;vsSKd.0SufrI tenf;qHk;&Sd
onfh b0jzpfonf[k qdkEdkifonf/
y0g&Pm zdwfMum;jcif;onf &kd;&mtcrf;tem;t& omru
w&m;"r®oabmt&yg tvGefta&;ygonf/ xdkokdY r[kwf
ygu uxdefouFef;uyfjcif;onf uxdefrajrmufay/ &dk;&dk;
ouFef;uyfjcif;omjzpfEdkifNyD; &[ef;awmfwdkYüyif rnfonfh
tusdK;aus;Zl;rQ r&&SdEdkifyg/ y0g&PmzdwfMum;jcif;ESifh uxdef
ouFef;uyfvSLjcif; ESpfrsdK;pvHk;onf 0guyfjcif; udpöNyD;qHk;jcif;
udk txdrf; trSwfjyKonf/
uxdefcif;jcif;
t"duacgif;pOfjzpfonfh ]uxdef}udk ,ck MunfhMupdkY/ c&pf
awmfray:rD (6)&mpku tqifhjrift h xnfvdyf enf;ynm
r&So
d nfhacwfudk uREkfyfwdkY rSef;qMunfhMu&ayvdrfhrnf/
&[ef;awmfwdkYonf ouFef;udkudk,fwdkifcsKyfí aq;qdk;
MuonfrSwpfyg; tjcm;a&G;cs,f&ef enf;vrf;r&SdcJhyg/ &Sdonfh
taumif;qHk; enf;ynmudk toHk;csí Ak'önf ¤if;wdkYtm;
wpfOD;udkwpfOD;u ulnDMu&ef ajymqdkcJhonf/ tcsdK.u
26
uxdeftpOftvmordkif;
abmifjyKvkyfMu? tcsdK.u tyfESifhtyfcsnfudk &SmazG Muonf/

tcsdK.u ydwfpudk csKyfMuNyD; tcsdKUu rD;arG;Mu? oifhavsmf
aomta&mif toifh&&Sd&ef jyifqifMuonf/ aq;qdk;jcif;
onf tvGefcufco J nf/ tb,faMumifh qdkaomf ¤if;wdkYonf
olwdkYtvdk&oSd nfhta&mif&atmif opfacgufudk jyKwf&aom
aMumifhjzpfonf/ ouFef;wpfxnf&&ef &[ef;awmfwdkY rnfrQ
tvkyfrsm;Muonfudk pOf;pm;Munfh&HkMunfhyg/ trdIufyHk?
okomefESifh vrf;rsm;ay:rS t0wfprsm;udk ouFef;wpfxnfpm
&&Sdonfxd pkaqmif;&jcif;onf cufcaJ omtvkyfwpfck
jzpfonf/ xdkacwf tcgu omrefvlwdkYb0wGif t0wf
txnf &&SdrSKESifhywfowfí trSefwu,f cJ,Of;Muonf/
&[ef;awmfwdkYonfvnf; tygt0ifjzpfonf/ ¤if;wkdY
ouFef; wpfxnf twGuf &kef;uefMu&onfomjzpfonf/
odkYaomf þtawG.tBuKHuyif udk,fhtm;ukd,fudk;&ef? &kd;&Sif;
aomb0wGif aexdkif&ef? jynfolvlxktm; 0efxkyf0efydk;
rjzpfap&efESifh tajccHvdktyfcsufrsm;ESifhom a&mifh&J wif;
wdr&f efwdkYudk avhusifhay;jcif; wpfrsdK; jzpfapcJhonf/
þtavhtxonf xdkacwftcgu tdE´d,\pD;yGm;a&;
jzpf&yfrSet
f ajctaeudk xif[yfonfqdkEdkifaomfvnf;
þtavhtxusifhpOfudk Ak'¨&Sifawmfjrwfu ol\aemuf
27
uxdeftpOftvmordkif;
vdkuf aemufygrsm;twGuf vlrIa&;pHwpfcktjzpf tvdk

tavsmuf csrSwfNyD; jzpfoGm;avonf/ csrf;om<u,f0onfh
rdom;pkESifh rif;rsdK;rif;EG,frS qif;oufvmaom &[ef;awmf
rsm;twGufvnf; >cif;csufr&Sday/ olwt dkY m;vHk;onf
þtavhtxusifhpOfudk vdkufemBuNyD;jzpfonf/ uRefkyfwdkY
tm;vHk;odMuonfhtwdkif; Ak'¨\teD;uyf aemufvdkuf aemuf
ygwdkYonf rif;rsdK;rif;EG,fraS omfvnf;aumif;? rI;rwf rsdK;EG,f
rS aomfvnf;aumif; qif;oufvmMuolrsm; jzpfonf/
¤if;wdkYonf þodo kY uFef;udk cJ&mcufqpfenf;jzifh jyKvkyf&
aom þtavhtxusifhpOfudk *&krjyKyJ oufompGm ae
EdkifMuygonf/ odkYygaomfvnf; ¤if;wkdYonf þtcsufudk
"r®tajccHaom b0vrf;pOftjzpf BuD;jrwfpGm *kPf,lMu
onf/ þESdrfhcsrIESifh a&mifh&Jwif;wdrfrIwdkYonf ¤if;wk\ dY
tqifhjrifh pdwf"mwfukd xif &Sm; pGm azmfnTef;aeayonf/
Ak'önf þtavhtxudk 0guRwftcgwiG f jyKvkyfaponf/
tb,faMumifhqdkaomf þtcsdeftcgonf &[ef;awmfrsm;
udk wpfae&mwnf;wGif wpfpkwpfa0;wnf;tjzpf awG.jrif
EdkifNyD; ¤if;wdkYtcsif;csif; wpfOD;udkwpfOD;u ulnDEdkifMuí
jzpfonf/
28
uxdeftpOftvmordkif;
uxdefouFef;&&Sdaom &[ef;onf tao;tzGJU pnf;rsOf;

ig;csufudk vspfvsL&IciG fh&Sdonf/ t"dutm;jzifh c&D;oGm;
vmjcif;ESifh ryifhzdwfaomqGrf;udkbkef;ay;&ef cGifhjyKrSKEiS fh ouf
qdkifonf/ omreftm;jzifh &[ef;wpfyg;? BuD;onfjzpfap
i,fonfjzpfap? ausmif;wdkuftwGif;rS rxGufcGgrD oDwif;
oHk;azmfwpfyg;yg;tm; today; taMumif;Mum;&onf/ uxdef
ouFef;&&Sdonfhtcg ¤if;onf þuJhokdY rjyKvkyfbJ aeEdkif
onf/ yHkrSeftm;jzifh ¤if;onf oGm;av&modkY ouFef;oHk;xnf
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29
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30
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31
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32
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33
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enf;wl tusdK;jzpfxGef;rnfjzpfayonf/
34
Dhamma talk at the 2008 Kathina Ceremony
KATHIINA-ROBE-OFFERIING CEREMONY
(Dhamma talk at the 2008 Kathina Ceremony)
Kathina (kathin) is a technical term from the Pali

language, meaning the time for the monks to make
robes. Some 2,500 years ago, clothes were scarce. This
was more so for the monks who had to depend on the
people's generosity. So, for thirty days, in October and
November, the monks were allowed by the rules to
spend time looking for clothes to make robe. But that
had to be done at the community level, even though in
the end, the clothes gathered might be enough just for
one monk. Since then, the practice of Kathina has
continued.
Nowadays, of course, the monks do not have to look

for robes any more. People have plenty of clothes; and
they also give a few to the monks in an appropriate
way. Then, what is the focus of today’s Kathina event?
Well, in the heart of the Kathina practice is the welfare

of the monastic community. To exist, it needs
supporters like you.
In return, you also benefit from the monastic

community as the monks spend full time studying and
practicing the Dhamma, which they then share with
people. Over the centuries, therefore, the Kathina
35
Dhamma talk at the 2008 Kathina Ceremony
ceremony like this has helped the two vital constituents

of the Buddhist community, monks and laity, to work
closely together. This is for the good of many, because
together they can maintain and promote the peaceful
message of the Buddha far and wide.
To maintain the tradition, people still bring robes to

offer to the monks. So, it has become a robe-offering
ceremony, instead of robe-making one. The time has
changed. It's been nearly 2,600 years, anyway.
36
2008 ckESpf uxdefyGJwiG f a[mMum;aom uxdefw&m;awmf
2008 ckESpf uxdefyw

JG iG f a[mMum;aom
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37
uxdefyaGJ wGrSm bmukt

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aqmifEkdifvkdUyJ jzpfygonf/
38
'DxkH;wrf;pOfvmukd xdrf;odrf;zkdUtwGuf 'um'umrrsm;u

ouFef;awG,laqmifNyD; &[ef;oHCmawGukd vSL'gef;aeMu
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wrf; pOfvm [m ESpfaygif; 2600 wkdifwkdif Mum&SnfcJhygNyD/
39
Psychological Benefits of the Kathina Practice
PSYCHOLOGICAL BENEFITS OF THE

KATHINA PRACTICE
(Delivered at the 2009 Kathina Ceremony)
Kathina, the practice of robe-offering, is very important

in the Theravada Buddhist tradition. I have been
talking about this in the last ten years in England since
October 1996. Basically, I have touched upon two
aspects of the Kathina practice: historical perspective
and, social history, which I talked about last year.
Today please allow me to summarise those two aspects

in the previous talks before I begin exploring a new
aspect.
Historically, the Kathina should be considered in the

context of the three months Rains-retreat (Vassana) and
the invitation ceremony which takes place at the end of
the Rains Retreat. This is explained in detail in our
latest newsletter.
As to the social history of the Kathina, we can see that

at the beginning it was not about robe-offering by the
devotees, but rather about the robe-making by the
monks themselves. The monks had to collect pieces of
clothe and helped one another to make a robe. Without
exception, all the monks had to give a hand in the robe-
40
making. And in the end, the robe went to a monk who

had the most worn-out robe.
But today, with the advance of technology, people

bring a ready made robe and offer it. Today we have
many sets of robes, many times higher than the number
of monks present here.
So, today, based on this social history, we can look at

the psychological aspect of the Kathina practice.
If you can imagine how you live together either as a

family or friends at home, you will be able to follow
easily what I am trying to say. You will have to be
considerate and compromise all the time to make it
work; you also feel a lot of agitation with the nearest
person to you. I have seen a mother and a daughter
going on a holiday and on their return they could not
even talk one another. A lot of agitation. You can also
see how many people get divorced after their holiday
during which time they either become closer to or get
fed up with one another. But this is usually two people
who love each other, living together, when we talk
about a family.
In the Sangha, the motivation is different. We are

fiercely independent as individuals; we seek seclusion.
We leave many things behind. This was more true
during the earliest time of the Sangha in India when the
41
monks had little permanent dwelling place and during

which they moved from place to place on a regular
basis.
When the monks had to observe the Rains Retreat

together in one place, there must both plus and minus
side of this development. On the positive side, the
monks got to know each other better and could learn
from one another. Their being in a group, rather than an
individual, also drew more devotees who would look
after them.
On the negative side, these were the monks who knew

about each other very little before each rains-retreat.
And three months may be or may not be enough for
them to get to know each other well. Despite this, they
had to obey a certain monastic rule: for example, the
junior giving respect to the senior in a very Asian way.
By rule, they were also required to work with one
another, for instance, on Uposatha days and other
ecclesiastical matters known in Pali as kammakamma.
So, it was and still is possible that the monks fell out
with one another or at least felt agitated with one
another sometime, if they were not yet arahant. So, the
kathina practice requires them to work with one
another. You understand by now that a kathina robe is
only one piece and that was all they got those days,
although we have plenty these technologically
42
developed days. And obviously that one piece of robe

had to be made by all the monks but in the end it would
be only for one monk. At the end, all the monks who
had and have to go without, have to declare publicly
that they were / are happy they rejoice in that individual
monk receiving this. This is called kathina anumodana.
Without this anumodana, a kathina ceremony is not
valid. In the Buddhist practice, saying sadhu has a deep
psychological effect if we are mindful because it means
we approve a wholesome work someone is doing, we
are pleased and rejoice in their generosity. Not only
that it also means we do not feel jealous or threatened
by their generosity. This true rejoice brings every one
closer psychologically, which can have a harmonious
effect socially.
It is not difficult to see how our mind reacts in that kind

of environment: if we are jealous or try not to feel
threatened by someone’s generosity or if we really feel
connected and happy for their generosity. Easy to see
how the mind is reacting in that circumstance if you are
a practitioner.
So, the monks could see that they were made to

examine their emotion and address it, discipline it
through the kathina pratice. This is also the case today.
We need to be mindful if the other temple has a bigger
43
kathina, a bigger crowd, a more successful kathina with

more support from the laity.
The kathina teaches us about practical problems in a

team work. If you work as a team, there is usually a fall
out between individuals. The Sangha has been no
exception. So, the Buddha made use of the kathina to
help the monks develop community psychology.
Once a kathina robe-making or rather kathina robe-

offering for today has been successful, the Buddha, as
you known, granted some relaxations of certain Vinaya
rules as a reward to all the individual monks involved.
With this kind of far-sighted vision of the Buddha, it is
not difficult to see why the Sangha has been the oldest
surviving institution on earth.
44
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45
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46
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47
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48
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49
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50
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51
With a Kathina Spirit
WITH A KATHINA SPIRIT
(Kathina Dhamma talk on 14th November 2010)

Tingewick Hall, John Radcliff Hospital Oxford,
Britain)
Kathina has been very important in Theravada
Buddhism; it sustains a good relationship between the
community of monks and lay people. Historically, the
Buddha allowed monks a month to devote their time to
making robe, which was so rare before modern textile
technology developed. With the prosperity, Kathina has
evolved from a robe-making to a robe-offering event. A
Buddhist temple like ours can exist and prosper
because all of you the devotees have this kathina spirit,
which is about looking after the welfare of the Sangha.
As I have discussed here in the previous years, a monk

is entitled to a kathina robe only after he has been part
of a monastic community in one place continuously at
least for three months, at the end of which he opens
himself for criticism from his fellow spiritual seekers;
and also, only if he has served a lay community by
teaching them dhamma during those three months. So,
Kathina has far reaching social and spiritual benefits.
This is the kathina spirit.
With a healthy mutual support between monks and lay

people, a Buddhist establishment like the Oxford
52
Buddha Vihara is now playing its role in local, national

and international forums. Locally, we work with
Oxford shire Council on interfaith as well as religious
education.
We also work with a few bodies within Oxford

University, namely the Oxford Centre for Buddhist
Studies, the Oxford Mindfulness Centre, the Oxford
University Buddhist Chaplaincy and University
Buddhist Society. Moreover, sometime I also represent
Buddhists in the UK on some national forums; for
example, I represented UK Buddhists at the interfaith
dialogue at St. Mary’s University College,
Twickenham when Pope Benedict XIV came to the UK
in September. But on that occasion I sadly noticed that
Buddhists are not yet well represented in some of the
UK establishments. I was seated to a member of the
House of Lord who is from a Bahai faith, which I
suspect has a much smaller size of population than the
Buddhists in this country. Hindu, Muslim, Bahai and
Jewish leaders who were at the dialog all sit in the
House of Lords. This is something Buddhists in this
country need to take into consideration if we want the
Buddha dhamma to contribute more to the society at
large in Britain. Incidentally, with regards to under-
representation of Buddhists here, I received an email
yesterday from the Network of UK Buddhist
organizations urging Buddhists to tick the box
53
"Buddhist" when the next census is taken sometime

next year. I think Buddhists should record their faith in
the census; this is helpful to the state authorities when
planning for public services.
Internationally, the OBV is part of the International

Association of Buddhist Universities (www.iabu.org),
the Association of Theravada Buddhist Universities
(www.atbu.org), the Union Catalog of Buddhist Text
which is to create digital catalog that will link the
existing over thirty CDs of Buddhist canonical
literature in Chinese, Tibetan, Pali, Mongolian and
Sanskrit; the Common Buddhist Text which is about all
schools of Buddhism coming together to compile a
book on Buddhism for hotels worldwide; and UN Days
of Vesak. We have been part of the international efforts
in bringing Buddhist organizations and universities
together for the last five years.
I want the OBV to be an international centre where all

Buddhist cultures flourish and indeed where many
Buddhist cultures - Burmese, Thai, Sri Lankan,
Chinese, Korean, Tai/Shan, Indian, Laotian, and of
course British meet and benefit from each other. So,
we have to learn from each other and at the same time
help others to learn from one's own Buddhist culture.
None is superior to the other. Be patient and generous
towards each other. All have a place and a role at the
54
OBV under my leadership.
In a few months time, the Buddha's dhamma will be

2,600 years old. To mark the occasion, I want to
publish a book in the name of the Oxford Buddha
Vihara in 2011. I have not decided which book but we
will certainly do it. So, I want to urge all of you to
participate in this project in honor of the Buddha.
And, we also have another project, the Dhammapada

project in at least seven languages: English, Spanish,
Chinese, Thai, Tibetan, Burmese and Tai/Shan. We
may add French and Hindi. This project is initiated by
our teacher, the Ven. Khuva Boonchum who has been
meditating in solitude in a cave for over six months and
who will go on doing so for another two and half years.
He called me before the start of his solitary retreat to
entrust me with this project. So, I appeal to all of you to
put aside a Pound per day for this project if you live in
the United Kingdom, a Dollar a day if in the United
States or one Euro a day in Euro Zone. The
Dhammapada translation in those languages will be
printed in two and half years' time to mark the golden
jubilee birthday of our teacher.
To join this project means to be inspired by our teacher,

the Venerable Khuva Boonchum Nyanasamvaro, in his
practice of meditation and in generosity. He started
meditating in caves when he was just eleven and
55
anyone who has met him will know that he is a very

generous person. These days meditation is gaining
popularity, not least among clinical psychologists and
neuro-scientists. Some scientists from Harvard, Yale
and MIT, led by a psychologist from Harvard Medical
School, examined twenty vipassana meditators where
are all lay person. A neuro-scientist at New York
University did a similar research on meditating Tibetan
lamas. Meditation clearly increases the welfare and
well-beings of human beings. So, we should support
each other for the practice. We should be generous
towards one another in search of peace of mind through
meditation.
I would like to conclude by saying a big thank you to

all members of the Sangha from the OBV, Wat
Buddharam Thai Temple from East London, the
Tisarana Vihara Burmese Temple from West London
and the Santivanaram Thai Temple from Kent for
gracing this occasion. I also want to invoke the
blessings of the Buddha upon all of you for being part
of this wonderful kathina, and indeed for remembering
my birthday, which actually falls on next week, and
that of Ven. Dr. Silasamiddho today.
May all of you be well and happy; may all of you

progress in the dhamma.
56
uxdefpdwf"mwf w&m;awmf
c&pfESpf 2010 jynfhESpf? Edk0ifbmv 14 &uf

NAdwdefEkdifiH? atmufpfzdkY'fNrdKU John Radcliff aq;½Hk?
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57
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58
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0g' Ak'¨wuúodkvfrsm;tzGJU (www.atbu.org)? ,ckvuf&Sd 30
ausmf pD'Djym;rsm;ay:wiG f xkwfxm;aom w½kwfbmom?
wdbufbmom? ygVdbmom? rGef*dkvsbmom eJY ouúw
bmomjzifh&Sdaom Ak'¨bmomusrf;pmrsm;udk aygif;ul;csdwf
qufay;aom Ak'¨bmomusrf;pmrsm; ,leD,Huwfwavmuf
vkyfief;? wpfurÇmvHk;&Sd a[mfw,frsm;toD;oD;rSm xm;&SdzdkY
twGuf Ak'¨bmom*kdPf;aygif;pHkrS pkaygif;a&;om;aeMuaom
]taxGaxG Ak'¨bmomusrf;pm}? urÇmhAk'äeY tcrf;tem;
ponfwdkYrSm yg0ifaqmif&Gufygw,f/ EkdifiHwum Ak'¨bmom
qdkif&m tzGJUtpnf;rsm;ESifh Ak'¨wuúodkvfrsm;udk nDnDñGwfñGwf
wpfpkwpfpnf;wnf;jzpfzdkY vGefcJhwJh ig;ESpfausmfuwnf;u
EkdifiHwum BudK;yrf;rIrsm;xJrSm bkef;BuD;wdkYausmif;wkduf yg0if
BudK;yrf;vkyfaqmifvmcJhw,f/
60
bkef;BuD;u 'DatmufpfzdkY'fAk'¨0d[m&udk EdkifiHwum Ak'¨bmom

,Ofaus;rIrsm;pGm BuD;yGm;wJhae&m? Armç xkdif;ç oD&dvuFmç
w½kwfç udk;&D;,m;ç &Srf;ç tdE´d,ç vmtdk ESifh NAdwdefvlrsKd ; awGU
qHkNyD; tcsif;csif;wpfa,ufudkwpfa,muf tusdK;aus;Zl;
&SdapwJh EkdifiHwumpifwm wpfckjzpfapcsifw,f/ 'gaMumifh
'dkYrsm; Ak'¨bmomrsm;tcsif;csif; wpfa,mufqDuae wpf
a,muf avhvmzdkYvdkygw,f/ wpfcgxJrSmyJ tjcm;Ak'¨ bmom
udkvJ rdrd&JU,Ofaus;rItaMumif; em;vnfatmif ulnDaz;rzdkY
vdkygw,f/ ,Ofaus;rIwpfcku tjcm;,Ofaus;rIwpfckxuf
omw,f ydkrGefjrwfw,fqdkwm r&Sdygbl;/ wpfOD;udkwpfOD;
onf;cHzdkY? &ufa&mzdkYvkdtyfygw,f/ bkef;BuD;&JU acgif;aqmifrI
atmufrSm ,Ofaus;rItm;vHk;? vllrsdK;tm;vHk; tcef;u@
wlnDpGm &SdMuw,f/
rMumcifrSm Ak'¨&JU w&m;awmf[m ESpfaygif; 2600 jynfhygawmh
r,f/ 'DrGefjrwfwJh tcgor,twGuf txdrf;trSwfjzpfapzdkY
c&pfESpf 2011 rSm atmufpfzdkY'fAk'¨0d[m&aumif;rIjzifh bkef;BuD;
u pmtkyfwpftkyfxkwfcsifygw,f/ b,fwpftkyfvaJ wmh
qHk;jzwfcsufrcsao;ygbl;? 'gayrJh xkwfrSmuawmh aocsm
ygw,f/ 'gaMumifh Ak'üdk *kPfjyKylaZmfwJhtaeeJY 'DpDrHudef;
xJrSm yg0ifMuzdkY bkef;BuD;u tm;vHk;udk wkdufwGef; EdI;aqmf
ygw,f/
61
NyD;awmh bkef;BuD;wdkY tjcm;pDrHudef;wpfckv&J Sdygao;w,f/

'guawmh "r®y'pmtkyfudk tenf;qHk; bmomckepfrsdK;eJY
xkwfzdkYyg/ td*Fvdyfç pydefç w½kwfç xkdif;ç wdbufç ArmeJY
&Srf;bmomawGjzpfygw,f/ jyifopfeJY [dE´DbmomjzifhvJ
ygvmEkdifygw,f/ 'DpDrHudef;udk bkef;BuD;wdkY&JU q&mjzpfwJh rdkif;
zkef;q&mawmfbk&m;BuD;u tpjyKay;wmyg/ q&mawmf
bk&m;BuD;[m ,ck *lxJrSm wpfyg;wnf; w&m;bm0em tm;
xkwfvmwm 6 vausmfoGm;ygNyD? 'Denf;jzifh 2 ESpfcGJ avmuf
xyfNyD; *lxJrSm w&m;tm;xkwfoGm;rSm/ q&mawmfbk&m;
BuD;u wpfyg;wnf;w&m;usifhzdkY *lr0ifcif bkef;BuD;udk
zkef;qufNyD; 'DpDrHudef;udk taumiftxnfaz:zdkY tyfESH oGm;cJh
w,f/ 'gaMumifh 'DrGefjrwfwJhpDrHudef;BuD;udk taumiftxnf
azmfzdkY 'umç 'umrrsm;tm;vHk; NAdwdefEkdifiHrSm aexkdif&if
wpfvaygifpwmvifwpfaygifç tar&duefEkdifiHrSm aew,f
qdk&if wpfvwpfa':vmç Oa&mya'orSmqdk&if wpfv
wpf,l½dkjzifh pkaqmif;NyD; yg0ifvÈ'gef;MuzdkY bkef;BuD;u wkduf
wGef; Edk;aqmfcsifygw,f/ "r®y'w&m;awmfudk xdkbmom
pum;rsm;jzifh aemif 2 ESpfcaGJ vmufus&if 'dkYrsm; aus;Zl;&Sif rkdif;
zkef; q&mawmf oufawmf 50 jynfhwJh txdrf;trSwf taeeJ.
yJ yHkESdyfygr,f/
62
'DpDrHudef;udk yg0ifaxmufyHhvÈ'gef;jcif;tm;jzifh rkdif;zkef;

q&mawmfbk&m;BuD;&JU w&m;usifhBuHrIudka&mç &ufa&mrIudkyg
tm;us MunfndKo'¨goufa&muf&musygw,f/ q&mawmf
bk&m;BuD;[m oufawmf 11 ESpft&G,fuwnf;u *latmif;
w&m; tm;xkwfvmcJhw,f? NyD;awmh q&mawmfbk&m;BuD;udk
zl;arSsmzf l;olwdkif; q&mawmfbk&m;BuD;&JU &ufa&mrIudk odrSm
trSefygy/J w&m;bm0emtm;xkwfjcif;[m ,aeYacwf
vlawG Mum;rSm tifrwef ay:jyLvmjzpfaeygw,f/ tJh'DxJrSm
pdwåaA'ynm&Sifrsm;eJY tm½HkaMumqdkif&modyÜHynm&SifawGvJ
ygygw,f/ [m;A'fwuúodkvfrS pdwåaA'ynm&SifwpfOD; OD;
aqmifwJh urÇmausmf[m;A'f? a,;vf? trftdkifwD wuúodkvf
BuD;rsm;rS odyÜHynm&Sifrsm;u aeYpOfb0rSm 0dóem tm;xkwf
wJh vlyk*¾dKvf 20 udk okawoejyK avhvmygw,f/ e,l;
a,mufwuúodkvfu OD;aESmufqkdif&m odyÜHynm&Sif wpfOD;
uawmh w&m;usifhwJh wdAufvm;rm; bkef;awmfBuD;rsm;udk
tvm;wl okawoejyKygw,f/
w&m;tm;xkwfjcif;[m vlawG&JU udkf,fpdwfcsrf;omrIudk odod
omom wdk;jr§ifhay;ygw,f/ 'gaMumifh w&m;"r®tm;xkwfzdkY
twGuf tcsif;csif;ulnDMu&r,f/ w&m;tm;xkwfrI rSwpfqifh
pdwfNidrf;csrf;rIudk &SmazGwJhae&mrSm wpfa,mufudk wpfa,muf
&uf&ufa&ma&m&SdMuyg/
63
'Duxdeftcrf;tem;odkY <ua&mufcsD;jr§ifhawmfrlMuwJh
atmufpfzdkY'f Ak'¨0d[m&ausmif;ç ta&SUvef'efrS 0wfAk'¨&mrf
ausmif;? taemufvef'efrS wdo&Pjrefrmausmif;ESifh Kent
rS oEÅd0e&mrf xdkif;ausmif;wdkYrS oHCmawmfrsm;tm;vHk;udk
vGefpGmaus;Zl;wifaMumif; avQmufxm;&if bkef;BuD; ed*Hk;csKyf
csifygw,f/ 'DuxdefyaGJ wmfodkY <ua&mufvmMuwJh o'¨g
Munfvif olawmfpiftaygif;wdkYudkvJ &wemoHk;yg;&JU *kPf
aus;Zl;awmfaMumifh usef;rmcsrf;omMuapzdkY arwåmydkYygw,f/
NyD;awmh aemufESpfywfrSm usa&mufrnfh bkef;BuD;&JUarG;aeYeJY
(eufjzefusa&mufrnfh) a'gufwmoDvorda'¨g&JU arG;aeYwdkYudk
owdw&&SdMuwJhtwGuf aus;Zl;vJwif? arwåmvJ ydkYoygw,f/
vHk;pHkrsm;pGm owå0g usef;rmudk,fpdwf &SdMuygap/ w&m;"r®
bufrSmvJ wpfaeYxufwpfaeY wdk;wufMuygap/
64
Kathina Pratice to Foster Community Spirit
KATHIINA PRACTIICE TO FOSTER

COMMUNIITY SPIIRIIT
In my previous discussions on the Kathina, I have

pointed out that historically it seems the scarcity of
robes was the main cause of the Kathina. The kathina
has its origin in the 6th century BC where any advanced
textile technology was hardly known. No ready-made
robes. The monks had no choice but to sew and dye the
robe themselves. The Buddha asked them to help one
another using the best technique then available. Some
made a wooden frame while some went out in search of
needle and thread; some sewed while others made fire
and had a suitable colour ready. Dyeing a robe was
extremely difficult because they had to boil the bark of
the tree to get the colour they wanted. Just imagine how
the monks were busy to get a robe done. It was already
a hard life, collecting pieces of abandoned clothes from
different places such as rubbish heap, cemetery, and
streets to get sufficient materials for a robe. Ordinary
life was at that time reasonably hard especially
regarding clothes; the monks were no exception; this
can be seen in how they had to struggle for a robe.
65
Today, do we still need Kathina?
TODAY, WE HAVE ABUNDANT OF ROBE.

DO WE STILL NEED KATHINA?
In brief, the Kathina was not just the time when monks
made robes or people donated robes, but it was also the
occasion when the monks were given opportunity to
foster community spirit. So, the Kathina is still relevant
today.
As we know the Kathina practice is tied up with two

other equally important practices, without which there
cannot be a kathina. The first is the three-month Rains
Retreat. During this retreat, a group of monks learns
how to live together and develop their spiritual practice.
A monk can choose his own time to start a Rains

Retreat. There are two commencing dates, different
from one another exactly a month. But he is entitled to
receive a Kathina-civara (Kathina robe) only if he
starts his retreat with an earlier date. This is an
important condition required of a monk to be entitled to
a Kathina-robe.
The second important procedure that must be done

before a Kathina ceremony is the Invitation Ceremony.
Invitation means, at the end of the Rains Retreat, the
monks must get together and invite one another to point
out at one's fault if they have seen it themselves or
heard from someone or are just in doubt. This would
66
help them purify themselves. A bhikkhu has to be open

to any criticism from his colleagues regarding his
behaviour.
Being open was a way of life the Lord Buddha led. The
monks have to be sensitive to a complaint made by the
people in order to win their respect and in order to
encourage them to learn the Dhamma. This, according
to the Buddha, could maintain trust, unity and purity in
the Buddhist Order. This is a kind of check-and-balance
system between individual bhikkhus as well as between
the senior and the junior. This system is at the heart of
the teaching (Dhamma) as much as of the monastic
discipline (Vinaya).
This Ceremony of Invitation, together with the robe-

offering ceremony, marks the end of the Rains Retreat.
The Buddha recommended this Kathina practice to be

observed at the end of the Rains Retreat because monks
can still be found in a large number in one place at this
time, and they could help one another. The whole
community has to come together to make one piece of
robe! And, no one knows who that one would be. He
will be chosen in a meeting, usually it is the one with
very old robes. To make sure that those who do not get
it do not feel jealous, instead rejoice in the robe being
given to someone else, the Buddha asked the monks to
67
declare formally that they are happy with that one piece
of Kathina-robe being given to someone.
So, it is clear: Kathina is to foster the community spirit

among the Sangha; indeed as the lay community is
getting involved in the Kathina practice more than ever,
the fostered community spirit will benefit both the
Sangha and the laity.
68
ouFef;r&Sm;yg;wJh 21 &mpkrSm uxdefcif;zkdYvkd ygao;ovm;
ouFef;r&Sm;yg;wJh 21 &mpkrSm
uxdefcif;zkdYvkd ygao;ovm;
a&S;acwftcg Ak'¨vufxufawmfu t0wftpm;ESifh
ouFef;rsm;&Sm;yg;ojzifhuxdefouFef; &SmazG? csKyfvkyf?
cif;usif;Muonf/ c&pfawmfray:rD (6)&mpku tqifhjrifh
txnftvdyf enf;ynmr&Sdonfudk rdrdwdkY rSef;qMunfh
Mu&ayvdrfhrnf/ &[ef;awmfwdkYonf ouFef;udk udk,fwdkifcsKyf
í aq;qdk;MuonfrSwpfyg; tjcm; a&G;cs,f&efenf;vrf;
r&SdcJhyg/ &[ef;wmfwkdY wpfOD;udkwpfOD; ulnDí ouFef;jzpfa&;
tcsdKUu opfom;abmif jyKvkyfMu tcsdKUu tyfESifhtyfcsnf
udk&SmazGMuonf/ tcsdKUu ydwfpudkcsKyfMuNyD; tcsdKUu rD;arG ;
Mu oifhavsmfaomta&mif toifh&&Sd&ef jyifqifMuonf/
aq;qdk;jcif;onf tvGefcufco J nf/ tb,faMumifhqdkaomf
¤if;wdkY onf olwdkYtvdk&Sdonfh ta&mif&atmif opfacgufudk
jyKwf&aomaMumifhjzpfonf/ ouFef;wpfxnf&&ef &[ef;
awmfwdkY rnfrQtvkyfrsm;Muonfudk pOf;pm;Munfh&HkMunfhyg/
trdIufyHk? okomefESifh vrf;rsm;ay:rSt0wfprsm;udk ouFef;
wpfxnfpm&&Sdonfxd pkaqmif;&jcif;onf cufcaJ om
tvkyfwpfckjzpfonf/ xdkacwftcgu omref vlwdkYb0wGif
t0wftxnf&&SdrSKESifhywfowfí trSefwu,f cJ,Of;
69
onf/ &[ef;awmfwdkYonfvnf; xkt

d cuftcJukd vlrsm;enf;
wl awG.MuHKMu&onf/ ouFef;wpfxnftwGuf &kef;uefMu
&onfomjzpfonf/
okd.aomf ,ckacwf ouFef;rsm; r&Sm;yg;? toifhcsKyfxm;
onfrsm;ukd tcsdefra&G; qkdifrSm0,fuyfEkdifojzifh uxdef
jyKvkyfzkdYvkdygao;ovm;ar;p&m&Sdonf/ usOf;usOf; ajzqkd&
vSsif ouFef;&Sm;yg;rIaMumifh Ak'¨vufxufawmfu uxdef
ay:aygufvm&aomfvnf; uxdefxHk;wrf;pOfvmonf oHCm
xk\ pnf;vHk;nDñTwfa&;ukdyg jzpfapwnfapaom tavh
tusiafh umif;jzpfojzifh uxdefxHk;wrf;pOfvmukd tav;
teufxm;í xdrf;odrf;oifhygonf/ tenf;i,f &Sif;jyyg&ap/
ouFef;vSLonfhtvSL&Sif&Sdwkdif; uxdefcif;Ekdifonfr[kwf/
uxdefjzpfapcsifvQif yxrqHk; tajccHtaMumif; ESpf&yfESifh
&Sdxm;jyD;om;jzpf&ygrnf/
yxrtaeESifh &[ef;awmfrsm; wpfae&mwnf;wGif oHk;vwm
umv twlaexkdifvQuf 0guyfjcif;trIudkjyK&rnf/ 0guyf
jcif;trIudk jynfot l rsm;u rdk;&moDtwGif; aqmifMuOf;&ef
vdkvm;ojzifh rdk;&moD0guyfjcif; (0ó) [k ac:wiG fco
Jh nf/
Ak'ü 0guyfapjcif;rSm &[ef;awmfrsm; wpfae&mxJrSm
70
todkif;t0kdif;ESifh oifhjrwfpGm aewwfapvkdawmfrlí jzpf

ygonf/
&[ef;awmfwpfyg;onf rdrdudk,fwdkif rdk;&moD0guyfcsdef
pwifjcif;udk a&G;cs,fEdkifonf/ wpfvwdwduGmjcm;í yxr
0gqdkjcif;ESifh 'kwd,0gqdkjcif;udk aqmif&GufEdkifaomfvnf;
yxr0gqdkjcif;trSKudk jyKaom&[ef;awmfomvQif uxdef
ouFef;vufcHciG &fh Sdonf/ þtcsufonf &[ef;awmfwpfyg;
uxdefvsmouFef; tvSLcHEkdif&eftwGuf vGefpGm ta&;yg
vSayonf/
'kwd,ta&;wBuD; xm;jyKvkyf&rnfhvkyfief;rSm uxdef
rcif;rD &[ef;awmfwkdY y0g&PmjyK&rnfh tcsufyifjzpfonf/
y0g&PmjyK zdwfMum;jcif;qdkonfrSm 0guRwfumvü &[ef;
awmfwt dkY wlpka0;í ¤if;wdkYtcsif;csif; wpfOD;\tjypfudk
wpfOD;u awG.jrifcJhvsifaomfvnf;aumif;? Mum;cJhvQifaomf
vnf;aumif;? oHo,rQjzpfcJhvsif aomfvnf;aumif;
axmufjy&ef zdwfMum;jcif;jzpfonf/ þtcsufonf pdwf
oabmxm;rIESifh 0denf;w&m;pifMu,frt I wGuf vGefpGm
taxmuftuljyKonf/ &[ef;awmfwpfyg;onf ¤if;\
oDwif;oHk;azmfrsm;\ rnfonfh a0zefrIrSwfcsufay;rIudkrqdk
yGifhvif;pGm vufcHpOf;rI &Sd&rnf/ vufcHEkdifatmifvnf;
71
rdrdpdwt
f pOfudk ouFef;r&Sm;yg;wJh 21 &mpkrSm uxdefcif;zkdY
vkdygao;ovm;? qHk;rae&rnf/ ]oif\tvkyfvm;}
okdYr[kwf ]'g... ighudpöb}J [krajymqdkEdkifay/
yGifhvif;rI&Sdjcif;onf Ak'¨&Sifawmfjrwf nTefMum;jyoaomb0
vrf;pOfjzpfonf/ jynfolw\ dkY av;pm;rIudk&&Sd&efESifh jynfol
wdkYudk w&m;"r®bufokd. qGaJ qmif&ef &nf&G,fvsuf? &[ef;
awmfwdkYonf jynfolw\ dkY jypfwifa0zefrIudkvJ *&kpkduf
tav;xm;&rnf/ þtcsufonf Ak'\ ¨ tvdkawmft& &[ef;
awmfw\ kdY nDnGwfrIESifhpifMu,frI *kPfj'yfudk xdrf;odrf;Edkif
ayrnf/ xkdYtjyif &[ef;awmfrsm;\ pnf;rsOf;pnfurf; odu©m
rsm; &Sifoefa&;twGuf taxmuftuljyKayonf/ &[ef;
wkdif; 0gBuD;0gi,fra&G; apmifhxdef;&onfhcsdefciG fvQm xdrf;odrf;
aom pepfwpfrsdK;vnf;jzpfayonf/
wESpfwBudrfjyK&aom y0g&Pmtjyif &[ef;awmfrsm;wdkY
wpfq,fhig;&ufwpfBudrf tpnf;ta0;usif;y&rnf jzpf
onf/ xdkodkYpkpnf;&mwGif pGrf;&nf&Sd &[ef;awmf wpfyg;onf
tjcm;&[ef;awmfrsm;udk ESpf&mhESpfq,faom odu©myk'frsm;udk
&Gwq
f dk&Sif;Nyonf/ r&GwfqdkrD tmywf(tjypf) 0efcHjcif;jyK
&onf/ qdkvdkonfrSm wpfOD;csif; rdrdusL;vGefcJhaom tjypf
twGuf oHCmodkYziG fh[ today;&onfhvkyfief;jzpfonf/
72
þodkY tjypf0efcHjcif;(tmywfajzjcif;)onf &[ef;awmftm;

0denf;awmfodu©myk'f ESpf&mhESpfq,frS ESpf&mhoHk;rsdK;udk azmuf
zsufjcif; tjypfrS ukpm;ay;onf/
yGifhvif;rIwiG f Ak'ükd,af wmfwdkifonf taumif;qHk; erlem
jzpfcJhonf/ wpfq,fih g;&ufwpfBudrfpnf;a0;&mwGif rdr\ d
tjypf wpfpHkwpf&m&SdcJhygu axmufjyMu&ef wufa&mufol
&[ef;wdkYtm; Ak'¨&Sifawmfjrwfudk,fawmfwdkifu pwif zdwf
ac:awmfrlonf/ Ak'ükd,fawmfwdkif yGifhvif;aom yk*¾dKvfjzpf
ívJ jynfolrsm;tm; yGifhvif;rI&Sd&efvnf; tm;ay;cJhjcif;jzpf
onf/ þtcsufuyif jynfolwdkYukd Ak'ËSifh tvGef eD;pyfap
onfh taMumif;t&if;wpf&yfjzpfcJhonf/ rnfokdYyif a0zef
apumrl Ak'ü olwdkYukd tjypfr,lonfudk vltrsm;u aumif;
pGmod&SdMuonf/ &[EÅmyk*¾dKvo f nfvJ ol\udk,fusifh tjyK
trlESifhywfowfí tBuiG f;rJhyiG fhvif;rI&Sdaomol jzpfonf/
tu,fpifppf t&[wf (&[EÅm) [k uREfkyfwdkYorkwfMuolrSm
vQdKU0SufzkH;uG,fxm;aom trIr&Sdaom oljzpfonf/ Ak'ü
tenf;qHk; ol\aemufvdkufaemufyg &[ef;awmfrsm; wpfOD;
udkwpfOD;u ulnD&mwGif pdwfoabmxm;csif;eD;pyfrI &Sdo
xuf&Sdap&ef vdkvm;awmfrlcJhonf/ xdkuJhokdYjzpfap&ef wpfck
73
wnf;aom enf;vrf;rSm wpfOD;ESifhwpfOD;Mum;yGifhvif;rI?

rnfonfh zHk;uG,frIudkrQ rxm; &SdawmhrIyif jzpfonf/
y0g&Pm zdwfMum;jcif;onf 0denf;Oya' t&twGufomru
w&m;"r®oabmt&yg tvGet f a&;ygonf/ y0g&Pm rjyK
ygu uxdefouFef;qufuyfjcif;? vufcHjcif;udpö rjzpfEkdifay/
uxdeftaMumif;ukd ,if;uJhokdY tcsufoHk;csuf (0gqkd?
y0g&Pm? uxdef) wGíJ pOf;pm;okH;oyfawG;ac:ygu uxdef
ouFef;&SmazGvSL'gef;jcif;onf oHCmxktokdif;t0kdif; vuf
awG.nDnGwaf &;ukdyg &nf&G,fí Ak'¨bk&m;&Sifu cGifhvTwf
xm;awmfrlonfrSm xif&Sm;yg onf/
,ckacwfumvrSm 'um'umrrsm;u uxdeo f uFef; jzpf
ajrmufa&;ü a&S;uxufykdrkdyg0ifvmMuaomaMumifh q&m
a&m 'umyg uxdeftpOftvmaumif;rsm; qufvuf
xdef;odrf;xm;jcif;Nzifh tokdif;t0kdif;nDnGwfa&;[laom vlrI
a&; tusdK;xl; w&m;u kd nDwlnDrQ &&SdEkdifMuygonf/
74
Appendix
Appendix
(Note. This appendix is from the writing of Thanissaro
Bhikkhu (Geoffrey DeGraff). For more please see “The
Buddhist Monastic Code, Volume II
The Khandhaka Rules Translated & Explained at
http://www.cambodianbuddhist.org/english/website/lib/
modern/thanissaro/bmc2/ch17.html)
“… The ParivAra states explicitly that he must be a

bhikkhu. It also states that the kathina is spread by two
people - the bhikkhu who spreads it, and the person
who gives his approval - and because the Mahavagga
allows the spreading of the kathina only for those who
have spent the Rains, this would imply that the bhikkhu
giving his approval must have spent the Rains without
break for his approval to count.
According to the Parivara, the general requirements for

spreading and giving approval are that:
- to spread the kathina, one must break into

speech (i.e., declare the spreading of the
kathina out loud - a simple thought or gesture
is not enough);
75
Appendix
- to give approval, a bhikkhu must break into

speech - while standing in the territory -
informing another person (usually the bhikkhu
spreading the kathina) of his approval.
The precise pattern it recommends is as follows: if a

bhikkhu wants to spread the kathina with an under robe,
he removes the determination of his old under robe,
determines the new under robe, and then says out loud:
IminA antaravAsakena kathinaM attharAmi. This means,
"With this under robe I spread the kathina (§).” If
spreading the kathina with an upper robe, he follows a
similar procedure, replacing IminA antaravAsakena with
IminA uttarAsaNgena; if with an outer cloak, he replaces
IminA antaravAsakena with ImAya saNghAtiyA.
Having approached the Community, with his robe

arranged over one shoulder and his hands in añjali, he
says: AtthataM bhante [Avuso] saNghassa kathinaM
dhammiko kathinatthAro anumodatha. This means,
"Venerable sirs [friends], the Community's kathina has
been spread. The spreading of the kathina is in
accordance with the Dhamma. Approve of it." The
bhikkhus - each of whom has his robes also arranged
over one shoulder and his hands raised in añjali -
respond by saying,
76
Appendix
AtthataM bhante [Avuso] saNghassa kathinaM

dhammiko kathinatthAro anumodAma. "Venerable sir
[friend], the Community's kathina has been spread. The
spreading of the kathina is in accordance with the
Dhamma. We approve of it."
ParivAra. XIV. 4 adds the alternative that instead of

approaching the Community, the bhikkhu spreading the
kathina may go to bhikkhus individually or in smaller
groups and follow the same procedure, with only one
difference: if he is approaching an individual, he
replaces the plural, Anumodatha, with the singular,
Anumodasi; while the individual replaces anumodAma
("We approve) with anumodAmi ("I approve").
The allowance for getting the bhikkhus' approval

individually or in small groups reflects the fact that the
spreading of the kathina is not a Community
transaction; the validity of the spreading does not
require the entire Community's presence or approval.
This is an important point. If after finishing the robe,
one cannot convene the entire Community, then simply
contacting at least one other member of the Community
and gaining his approval of the spreading is enough for
the kathina to be properly spread. In light of this fact,
the phrase saNghassa kathinaM - the Community's
kathina - seems to denote the Community's original
authorization of the kathina through the bestowal of the
77
Appendix
cloth, and does not necessarily mean that the entire

Community is participating in the kathina's spreading.
For example, there is the case where, following the
transaction at which the kathina cloth is bestowed on
one of the bhikkhus, so many of the other bhikkhus
leave the monastery that less than a full Community
remains. (The bhikkhus who leave may have joined in
the transaction statement to please the donors, but have
no interest in making the robe or taking advantage of
the kathina privileges.) In this case, the remaining
group may still make the new robe and spread the
kathina with it.
There is also the case, mentioned above, where not all

of the bhikkhus in the Community successfully
completed the Rains. In this case, all the bhikkhus could
participate in the transaction bestowing the cloth, but
only those who had actually completed the Rains would
be allowed to earn the privileges that come from
spreading the kathina. If we follow the Commentary in
maintaining that the kathina must be spread before
dawn of the following day, then there is yet another
case where this point would prove relevant: when the
robe is finished near dawn, the bhikkhus for the most
part have gone off to sleep, and the bhikkhu spreading
the kathina cannot track them all down before dawn
arrives. In this case, he would be duty-bound to inform
only those he can track down in time.
78
Appendix
Privileges - the Canon contains a discrepancy in its

lists of the privileges earned by those who participate in
the spreading of a kathina. Mv.VII.1.3 maintains that
the kathina privileges are five:
(1) They may go off without having asked permission

(Pc 46).
(2) They may go off without taking all three robes
(NP 2).
(3) They may participate in a group meal (Pc 32).
(4) They may keep as much robe-cloth as they need or
want without having to determine it or place it under
dual ownership (NP 1, NP 3).
(5) Whatever robe-cloth arises there will be theirs. This
means that they have sole rights to any cloth accruing
to the Community in the residence where they spent the
Rains - see Mv.VIII.24.2; Mv.VIII.24.5-6. (The
Commentary to Mv.VIII.32 adds, rightly so, that this
privilege also applies to gifts of cloth dedicated to the
Community that has spent the Rains in that residence
See Chapter 18). If a bhikkhu who spent the Rains
alone has joined in the kathina at another residence, the
word "there" in the allowance means the residence
where he spent the Rains, not the residence where the
kathina was held. According to the Commentary,
"accruing to the Community" covers not only gifts of
cloth dedicated to the Community, but also the robes of
79
Appendix
a dead bhikkhu that have accrued to the Community,

robe-cloth bought with proceeds from Community land,
or robe-cloth coming any other legitimate way into the
Community's possession.
Note that privileges (1), (3), (4,) and (5) are simply
extensions of the automatic privileges for the civara-
kAla, or robe-season (see Chapter 11). Privilege (2),
however, is exclusively a kathina privilege that does
not come automatically with the robe-season.
For some reason, the list at Mv.VII.1.3 does not include

an extension of the one remaining automatic robe-
season privilege: the rescinding of the rule against out-
of-turn meals (Pc 33). This is where the discrepancy
lies, for the Vibhanga to Pc 33 states that the rule is
rescinded not only during the fourth month of the rainy
season, but also throughout the period when the kathina
privileges are in effect. None of the texts mention this
discrepancy, so there is no precedent for deciding
whether the list at Mv.VII.1.3 is incomplete, or the
Vibhanga to Pc 33 is wrong. Because the allowance for
rescinding Pc 33 during the occasion for giving cloth
(cIvara-dAna-samaya) is written into the training rule,
and because this period, in all other contexts, is said to
be extended throughout the kathina privileges, we can
assume that the list at Mv.VII.1.3 is incomplete, and
80
Appendix
that there is actually a sixth privilege for those who

have participated in the spreading of a kathina:
(6) They may participate in an out-of-turn meal

(Pc 33).
According to Pv.XIV.1, these privileges apply both for

the bhikkhu who has spread the kathina and for any
bhikkhu who has approved the spreading of the kathina.
As long as certain conditions are in place, these
privileges extend until the end of the cold season, five
months after the end of the first Rains-residence.”
81
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84
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85
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86
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87
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88
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txd? yk&dr0g 0guRwfrSpí ig;vtxd tusKd;cHpm;cGifh&Sdygw,f/
89

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Preface

This booklet was not written. Rather, it is a selection of

I thank my assistant monks for keeping the record of

1. Ven. Dr. Sengpan Pannyawamsa, PhD (deputy

This book is generously sponsored by Ko Pyae Phyoe

May the merits accrued hereby be of true spiritual

Chief Abbot, OBV

UK, Singapore and Malaysia

w&m;yGrJ sm;wGif t*Fvdyfbmomjzifh a[mMum;cJhwm

1/ a'gufwmOD;ynm0Ho PhD(atmufpzf kdU'f Ak'0¨ [

(atmufpzf kdU'f Ak'¨0[

þukovkd af umif;rSK tpkpw k kdUaMumifh owå0gtm;vk;H

q&mawmf a'gufwm "r®omrd

3. Dhamma talk at the 2008 Kathina ceremony 35

5. Psychological Benefits of the

7. With a Kathina Spirit 52

9. Kathina Pratice to Foster Community Spirit 65

THE KATHINA PRACTICE:

(Delivered in London in October 1997)

The word kathina is Pali in origin. It meant a wooden

Kathina ceremony is necessarily a monastic one,

We need to discuss about Buddhist Rains-Retreat as a

people expected monks, both Buddhist and non-

This prompted the Buddha to lay down a rule that

Nevertheless, even in India at that time the approval of

adding that a monk could make a retreat during summer

Before this vassana rule was laid down, the monks,

You can see now some development was taking place

Here, with the introduction of this vassana practice,

A monk can choose his own time to start a Rains

To make the offering of robe especially valid as kathina-

The second important procedure that must be done

someone or are just in doubt. This would help them

Every fortnight there has to be a meeting between the

out of 220. Confession can psychologically relieve

In being open to others the Buddha himself was the

At the same assembly, Venerable Sariputta, the most

The Buddha wanted his disciples, at least, those who have

only way to achieve this object is to create an

So, this Invitation Ceremony is so important, both

This Ceremony of Invitation, together with the robe-

Now let us pick up our main topic kathina. The kathina

Savatthi, where the Buddha was; they observed the

To understand the kathina in its historical perspective,

But this became a kind of practice that trained monks to

Though we could say that this practice would reflect

The Buddha recommended this practice to be observed

Once entitled to kathina-robe, a bhikkhu is permitted to

can now leave one behind if he wishes. So, he certainly

This kathina ceremony, as far as I can see, is

As we know, at the outset, the Buddha did not start

Even after the Group of Five were ordained, the

The Monastic Order became firmly established when

Here the implication is that the existence of the well-

Here there was a time in the West when European

Let us look at this attitude carefully from the point of

In this respect, we should be truly encouraged to see the

In contrast, if I understand the situation correctly,

forgotten for their great service rendered to the cause of

With ceaseless support, which is best symbolised by

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