KATHIN PRESENTATION CEREMONY
Translated By Dr.P.M. Surapon Suyaprom
and Dr. Somboon Duangsamosorn
The word ‘Kathin’ has four meanings:
1. It is a wooden framed embroidery hoop which is the pattern
for making the yellow robes.
2. It refers to the yellow robes presented to a group of monks at least 4 in member.
3. It is the meritorious action of presenting the Kathin robes to the monks for whom the yellow robes are made.
4. It is the name of the monk’s activities in which they have to get an agreement from the majority to eventually give the Kathin robes to one of them only.
Kathin as the Wooden Frame
The wooden frame as the pattern for making the yellow robes could be called an embroidery hoop during the Buddha’s time. In fact, it was very difficult to make the yellow robes in accordance with the special form designed by Lord Buddha. So, a specific wooden frame had to be prepared in order to make the yellow robes that are called Trijeevara for the Kathin Presentation Ceremony. Actually the Trijeevara consists of three yellow robes; Antaravasaka, for wearing, Jeevara, for covering the body down from the shoulders and Sangghati, for superimposing as folded on Jeevara. In the Thai language the three yellow robes are popularly called Sabong, Jeevorn and Sangghati respectively. Hence, the Trijeevara was made with the wooden frame on which the cloth was placed, cut, sewn, dyed, dried and finished in the same day. Definitely, such an urgent work required a good co-operation of all the participants. Practically, after the work has been finished, the wooden frame is kept to be used again in the next Kathin festival. The operation to dismantle the wooden frame is called ‘Kathin Dauh’ or ‘Dauh Kathin’
Kathin as Yellow Robes to be Presented
Kathin at this point refers to a merit making tradition in which the yellow robes and other things have to be presented to monks within one month only namely, from the 1st day of the waning moon in the 11th month to the 15th day of waxing moon in the 12th month. The yellow robes to be presented have to be new ones or almost new, but washed and cleaned. Old or discarded pieces of cloth or pieces of cloth left in dust or at shops can be picked up and made into Kathin robes as well. The Kathin robes can be presented by householders, monks and novices. The Kathin robes have to be presented to a group of at least four monks (Sangha).
Kathin as the name of religious activity, merit making
The Kathin robes have to be presented to monks who have completed their stay for three months at one temple during the rainy season. The idea was to encourage monks to observe the rule and to let them have new robes to substitute the worn-out ones.
The merit making by means of Kathin robes presentation or ‘Thod Kathin’ in Thai is to offer the yellow robes by uttering words of presentation in Pali amidst the Sangha and is regarded as “the Kaladan” as it can be performed within the specific time limit of one month only. The yellow robes presented to monks before or after this period are not Kathin and hence, merit-making in the form of Kathin Robes Presentation is rather difficult.
Kathin as the name of Sangha’s Activities.
It is one of the Sangha’s activities by which prayer has to be made at the Sangha’s meeting in order to reach an agreement allowing only one of them to receive the Kathin robes.
If the Kathin robes have been completely finished through the monks’ co-operation, then they can help other monks to make yellow robes and the period for this action can be extended to 4 months. Such an opportunity was allowed, because during the Lord Buddha’s time it was rather difficult to find cloth for making yellow robes. Lord Buddha did not allow monks to store pieces of cloth for more than 10 days except the monks had finished their Kathin robes, then they were allowed to look for pieces of cloth to make yellow robes throughout the cold season, namely up to the 15th waxing moon day of the 4th month.
From the above information, it can be observed that “Kathin” involves four actions; to make Kathin robes, to reach an agreement among the monks who should be the one to receive the Kathin robes, to pray for that approval and to express their pleasure that they have finished all the steps pertaining to the Kathin Robes activity.
The words “Kran Kathin” mean spreading out and laying down the piece of cloth on the wooden frame including cutting, sewing, dying, drying and folding in the process of making Kathin robes.
The term “Chong Kathin” means those who wish to acquire merit by means of Thod Kathin express their desire either in writing or in words that they reserve the Kathin Robes presentation at the temple after Buddhist lent is over on the fixed date and time within the time limit as allowed by Lord Buddha’s discipline.
The term “Apalok Kathin” means a verbal action taken by a monk who proposes at the Sangha’s meeting whether or not the Kathin Robes making should be processed. If a positive agreement has been reached, then the monks discuss further as to who among them should be the most suitable one to receive the Kathin robes. This action is called “Apalok” meaning the verbal action to get an agreement from the Sangha’s meeting through proposal and consultation. After the Apalok action has been finished and at this state the procedure has not yet been completed. When it has been announced to acknowledgement of all the monks, then only the action in this regard is complete.
At present more pieces of cloth are available and many people can prepare, cut, sew, dye pieces of cloth to make Kathin robes. Therefore, the procedure to make the Kathin robes with the conventional wooden frame equipment has been given up. Only the name remains and the tradition is being observed today. At present the ready-made Kathin robes are plenty as the robes have been produced by machines. These yellow robes available in the market, bought and brought to offer to monks are also called “Yellow robes for Kathin Presentation” The Kathin Presentation ceremony has become a very popular tradition in Thailand as may be annually witnessed. It is also a religious activity incorporated with the intention to perpetuate the institution of Buddhism.
Chronicle
During the life time of Lord Buddha, according to the story recorded in the section known as “Kathinkhandhaka” of Vinaya Pitaka, about 30 monks of Patha town, who strictly observed the rules of pilgrimage and lived in the forest, wished to see Lord Buddha who was then staying in Savatthi City, Koshala State. Thus, they set out toward Savatthi City. By the time they had got to Saket city on their way about 6 yojanas (59.64 miles) to Savatthi, it was the time for the Buddhist Lent and hence, they had to haul in order to observe the Buddhist Lent for three months during the rainy seasons according to the discipline. During the Lent again they were very enthusiastic to see Lord Buddha. After the end of the Lent, they hurriedly travelled to Savatthi, but the rainy season had not yet ceased and thus the path was full of mud as it was wet almost everywhere. The monks had to wade through waters and walk on the marshy path till they arrived in Savatthi City. They were welcomed by Lord Buddha and informed Him of their strong intention to see the Lord and their inconvenience on the journey due to the rains. With these difficulties as relevant motives, the Blessed One laid down the regulations by which the monks who had observed Lent and participated in the Kathin ceremony were allowed to enjoy some merits that shall be mentioned in details hereafter.
Regulations on Kathin
The regulations about Kathin presentation are as follows:
According to the evidence in Tripitaka Text (Vol.5 page 258) in which the first clause as laid down by Lord Buddha was that a group of 4 monks (Sangha) was entitled to perform almost all kinds of the Sangha’s Functions except Pavarana, permission for mutually reminding of remedial guilt, Upasampada, ordination and Abbhan, a verbal action to purify a monk who has violated some rules. By this evidence, it implies that at a temple where Kathin robes can be presented, there must be at least 4 monks. But this evidence has been contradicted in Atthakatha, a textbook, which was written later that at a temple where Kathin robes can be presented there must be 5 monks. However, in this regard, Atthakath has been considered to be in conflict with Tripitaka, the original and the most important Textbook of Buddhism. Therefore, the Tripitaka is to be followed in the Kathin Presentation Ceremony.
2. As for as the Qualifications and Rights of monks in the kathin Presentation Ceremony are concerned, only monks who have completed their Lent retreat by staying at their temple for 3 months during the rainy season are qualified and have the rights to participate in the Kathin Presentation Ceremony. There is a question arising here which is : Is it possible to invite monks from other temples to join the 4 monks at a temple where the Kathin Presentation Ceremony is to be performed? The answer is: That is possible, but the monks from other temple do not have all the rights in this case. For example, they do not have the right to voice as to which monk of the temple they have come to join should receive the Kathin robes. However, they deserve the right to receive offerings specially presented to them by the lay people who have invited them.
3. The Period fixed for the Kathin Presentation Ceremony
As mentioned earlier, the Kathin Presentation Ceremony can be performed within the fixed period namely, from the 1st waning moon day of the 11th month to the 15th waxing moon day of the 12th month only. Yellow robes presented before or after the said period are not recognised as Kathin presentation.
4. Factors to determine invalid or void Kathin
This is a very important issue of the Buddhist discipline in Vinaya Pitaka (Vol. 5 page 137) that both the lay people and the monks who will present and receive Kathin have to know. In case monks of a temple directly or indirectly contact lay people either in writing or verbally to present Kathin robes at their temple and the lay people have done accordingly, such an action has violated the discipline and the Kathin Presentation, though performed, is regarded as not presented, invalid and void. Consequently, the monks who have participated in the ceremony and in particular the one who has been agreed upon by all other monks to receive the Kathin robes, all are not entitled to receive any merit resulting therefrom. Therefore, in view of this strict discipline, the Kathin presentation has to be carefully and correctly performed.
