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Kaṭhina

Kaṭhina is an ancient Theravada Buddhist ceremony observed annually at the conclusion of the three-month rainy season monastic retreat known as Vassa, during which lay devotees offer a special robe—symbolizing firmness and endurance—to the Sangha as a profound act of merit-making.^[1]^[2] The term "Kaṭhina," derived from Pali meaning "hard" or "stiff," originally refers to both the durable robe provided and the wooden frame used in its traditional weaving, emphasizing the robe's role as one of the four essential requisites for monks.^[1] Originating over 2,500 years ago during the Buddha's lifetime, the practice was established in the Vinaya Piṭaka's Mahāvagga section after the Buddha observed monks arriving at Jetavana Vihara in Shravasti with tattered robes following their retreat, prompting him to permit this formalized offering to support the monastic community.^[1]^[2] The ceremony holds immense significance as the Buddha described it as the "highest offering" and the "most meritorious of skillful deeds," generating immeasurable karmic benefits for participants due to the purity and collective virtue of the receiving Sangha.^[1] Typically held within a one-month period from mid-September to October or November—spanning the lunar months of Assayuja to Kattikā—the event is limited to once per temple or monastery per year and must commence within 24 hours from sunrise after the retreat's end.^[1]^[2] Rituals involve a minimum of four or five monks performing the Kaṭhina Khandhaka rite to consecrate and distribute the robe, often accompanied by communal processions, Dhamma talks, alms offerings, and festive gatherings that foster unity between lay and monastic practitioners.^[1]^[2] This tradition not only replenishes monastic resources strained by the retreat but also reinforces the interdependent relationship central to Buddhist practice.^[1]

Definition and Context

Etymology and Terminology

The Pali term kaṭhina derives from the root kaṭha, referring to wood or a frame, combined with the suffix -ina, denoting a wooden framework covered with a mat to which cloth for monastic robes is attached during sewing and drying.^[3] This framework was essential in ancient Buddhist monastic practice for stretching and preparing robes, ensuring their proper dimensions and durability. The term thus directly evokes the physical tool central to the robe-making process observed during the Kaṭhina ceremony. Symbolically, kaṭhina connotes strength, firmness, and solidity, qualities attributed both to the rigid wooden frame and to the robust robes produced on it, which were designed to withstand the rigors of monastic life.^[1] This linguistic emphasis on endurance reflects the ceremony's role in providing lasting requisites to the Saṅgha, linking the material act of robe preparation to broader themes of resilience in Theravāda Buddhism. The term's association with hardness also parallels its Sanskrit cognate kaṭhina, meaning "hard" or "firm," suggesting roots in ancient Indian linguistic traditions where similar words described sturdy materials or structures.^[3] Across Theravāda Buddhist cultures, the term kaṭhina has adapted into local languages while retaining its core reference to the robe-offering rite. In Sinhala (Sri Lanka), it is known as Katina; in Burmese (Myanmar), as Kathein; in Thai (Thailand), the ceremony is called Thot Kathin, with kathin denoting the robes themselves; and in Khmer (Cambodia), it is Bun Kathin.^[1] Among Khmer communities in Vietnam, influences from Ok Om Bok, a related harvest festival, sometimes blend with Kaṭhina observances, incorporating communal elements like boat races alongside robe offerings. These variations highlight the term's adaptability to regional phonetic and cultural contexts, all tracing back to the Pali original tied to ancient Indian textile practices for monastic attire.

Timing and Relation to Vassa

The Kaṭhina ceremony takes place over a one-month period immediately following the conclusion of the Vassa retreat, beginning on the day after the full moon of the eighth lunar month (Assayuja) and extending until the full moon of the ninth lunar month (Kattikā) in the Theravāda calendar.^[4] This corresponds roughly to October through November in the Gregorian calendar, though exact dates vary by one or two days depending on regional lunar calculations.^[1] In practice, the ceremony is scheduled on a single day within this window, chosen by the monastic community, ensuring it aligns with the post-monsoon period when travel becomes feasible after the rainy season.^[5] Kaṭhina is inextricably linked to Vassa, the three-month rainy season retreat (also known as Varsa) observed by Theravāda monks, which enforces seclusion in a single location to avoid harming crops or insects during the monsoon.^[4] Vassa commences the day after the full moon of the seventh lunar month (Āsāḷha, around July) and concludes with the Pavāraṇā ceremony on the full moon of the eighth lunar month (Assayuja, around October), during which monks reflect on any communal offenses.^[1] Only monasteries that have completed Vassa without interruption—meaning all resident monks have adhered to the retreat's seclusion rules—are eligible to hold Kaṭhina, as the festival serves as a communal acknowledgment of this disciplined observance.^[4] This timing underscores Kaṭhina's role as a transitional rite, bridging the introspective isolation of Vassa with renewed monastic mobility. Eligibility for the Kaṭhina ceremony is strictly regulated within each monastery, limited to one event per year to maintain its sanctity and prevent repetition.^[6] The saṅgha (monastic community) selects the ceremony's recipient from among monks who have fully completed Vassa, typically requiring a quorum of at least five such eligible bhikkhus to perform the rite, as per Vinaya guidelines.^[1] Monks who joined Vassa late or observed it separately are ineligible, ensuring the privilege honors unbroken collective practice.^[4] Regional variations arise from differences between lunar and solar calendars in Theravāda countries, leading to slight shifts in observance dates; for instance, Sri Lanka and Thailand primarily follow the lunar system, while some Burmese traditions incorporate solar adjustments.^[5] This calendrical framework parallels the Hindu Chaturmasya, a four-month monsoon observance emphasizing austerity, reflecting shared South Asian cultural adaptations to the rainy season.^[4]

Origins and Scriptural Basis

Legend in the Pali Canon

The foundational legend of the Kaṭhina ceremony originates in the Mahāvagga (VIII.13–28), the first division of the Khandhaka section within the Vinaya Piṭaka of the Pāli Canon, which details the early monastic regulations established by the Buddha. This narrative describes how thirty bhikkhus, ascetic forest-dwellers from Pāvā, set out early in the rainy season to join the Buddha for the vassa retreat at Sāvatthī but were hindered by sudden heavy rains that made travel impossible. Stranded en route, they improvised by observing the three-month vassa under trees in Saketa, far from any established monastery, resulting in their robes becoming thoroughly drenched, tattered, and unusable by the retreat's end.^[7] Upon completing the vassa and finally reaching Jetavana monastery in Sāvatthī, the bhikkhus approached the Buddha in their bedraggled state, their appearance evoking compassion among the assembled Sangha. Anāthapiṇḍika, the prominent lay devotee, observed the monks' plight and immediately donated a substantial quantity of fine cloth specifically for making new robes, enabling them to renew their essential requisites after the arduous retreat. The bhikkhus, pressed for time as the post-vassa period demanded swift preparation, employed a kaṭhina—a sturdy wooden frame for stretching and aligning cloth—to collectively weave, measure, and assemble the material into complete robes within a single day, highlighting the communal diligence and unyielding effort (kaṭhina literally connoting "hard" or "firm") required to overcome their hardship.^[7] Moved by this display of resilience, the Buddha formalized the Kaṭhina as an annual post-vassa observance to support monks who have diligently kept the retreat, allowing the Sangha to accept dedicated cloth offerings from lay supporters and perform the robe-making ritual using the kaṭhina frame. He instituted specific guidelines in the Vinaya, permitting only one monk per monastery to receive the specially prepared Kaṭhina robe, thereby distributing the merit and privileges evenly while preventing excess; the cloth must be processed—cut into at least five pieces, sewn, and dyed—within ten consecutive days to qualify, ensuring the ceremony's focus on timely, shared monastic labor. This scriptural account, preserved in the Pāli Vinaya (Mahāvagga VIII), underscores the ceremony's roots in practical compassion and disciplined effort, transforming a moment of necessity into a enduring tradition of communal harmony and material support for the Sangha.^[7]

Historical Development in Theravada Tradition

The Kaṭhina tradition accompanied the early dissemination of Theravada Buddhism from ancient India to Sri Lanka under Emperor Ashoka's patronage in the 3rd century BCE, when Ashoka dispatched his son Mahinda and a delegation of monks to the island during the reign of King Devanampiya Tissa. This mission established the Mahavihara monastic center and laid the foundation for Theravada's institutional presence, with Ashoka's support extending to lavish monastic donations, including his chief queen Asandhimitta's miraculous procurement and offering of 60,000 robes to the Sangha as an act of devotion.^[8]^[9] Sri Lankan chronicles like the Mahavamsa document these robe offerings as pivotal to royal patronage, providing historical attestation to practices akin to Kaṭhina that reinforced monastic-lay relations.^[10] By the 5th to 10th centuries CE, Kaṭhina had become firmly embedded in Theravada monastic discipline and interpretive literature, particularly through the works of Buddhaghosa, the influential 5th-century commentator based at the Mahavihara. In his Visuddhimagga, Buddhaghosa elaborates on the procedural and meritorious aspects of robe-giving aligned with Kaṭhina, integrating it into broader discussions of monastic requisites and ethical conduct within the Vinaya framework.^[11] This period saw Kaṭhina evolve from a scriptural observance into a standardized element of Theravada orthopraxy, as reflected in subsequent commentaries that emphasized its role in upholding communal harmony and doctrinal purity. During the colonial era, exemplified by 19th-century British rule in Ceylon, Kaṭhina ceremonies contributed to the preservation of Theravada identity amid pressures from Christian missionary activities and the erosion of traditional patronage structures. Sri Lankan monks sought support from Siam (modern Thailand), where exchanges included participation in Kaṭhina events; for instance, in 1842 CE, a delegation of Ceylonese monks received robes and alms from King Rama III during a Kaṭhina observance at Pavaranivesa Temple, bolstering morale and resources for the island's Sangha.^[12] These interactions underscored Kaṭhina's function as a resilient cultural anchor against external influences. Theravada's expansion to mainland Southeast Asia occurred through waves of monastic migrations from Sri Lanka between the 11th and 13th centuries, profoundly shaping Khmer and Burmese traditions without altering Kaṭhina's core form. Key exchanges included the 11th-century mission from King Anuruddha of Pagan to Ceylon for ordination rites and texts, and the 12th-century establishment of the Sihala Sangha in Pagan by monks like Chapata, who brought Sinhalese practices to Burma.^[13] Similar transmissions influenced Cambodia, where a Khmer prince studied under Sinhalese elders in 1181 CE, facilitating Theravada's integration into Angkorian society by the late 13th century. The tradition remained largely unchanged until 20th-century reform movements, such as those in Burma and Thailand, which revitalized monastic observances amid modernization.^[13]

Significance and Core Elements

Religious Importance and Merit-Making

In Theravada Buddhism, the Kaṭhina ceremony holds profound religious importance as a quintessential act of dāna (generosity), where lay devotees offer robes and requisites to the monastic saṅgha following the Vassa retreat. This practice is rooted in the Vinaya Piṭaka, which establishes Kaṭhina as a formalized opportunity for laypeople to support the saṅgha's material needs, thereby generating puñña (merit) believed to yield favorable rebirths or progress toward enlightenment.^[14] The merit accrued from such offerings is considered exceptionally potent due to the communal scale and the monks' recent completion of intensive meditation and study, amplifying the spiritual efficacy of the gift.^[15] Kaṭhina plays a vital role in fortifying the interdependent relationship between the saṅgha and laity, symbolizing gratitude for the monks' dissemination of Dhamma teachings during the three-month retreat. By providing essential robes, lay participants express reverence and sustain the monastic order, which in turn upholds the Buddha's teachings for societal benefit. This exchange reinforces Buddhist ethics, particularly the virtue of generosity, and cultivates communal harmony within the saṅgha-laity framework. Symbolically, the Kaṭhina robes embody detachment from material possessions, reminding participants of the impermanence of all things and the monastic path of renunciation. In the broader Theravada tradition, Kaṭhina stands as one of the paramount annual merit-making occasions, often regarded as one of the eight great meritorious acts, particularly in Sri Lankan traditions.^[15]^[16]

Monastic Privileges and Requisites

During the Kaṭhina ceremony in the Theravada tradition, lay devotees offer the eight requisites (aṭṭha parikkhāra) to support the monastic community, consisting of the three robes—uttarāsaṅga (upper robe), antaravāsaka (lower robe), and saṅghāti (outer robe)—along with an alms bowl, razor, needle set, girdle, and water strainer.^[17]^[18] These items fulfill essential needs for monks adhering to the Vinaya discipline, with the robes often taking the form of the specially prepared kaṭhina cloth to replace those worn during the preceding Vassa retreat.^[19] The monk selected as the kaṭhina recipient receives special privileges that exempt him from certain Vinaya rules for up to five months, or until the privileges are dismantled, such as those limiting travel distance without permission (Pācittiya 46), requiring all three robes to be carried when leaving the monastery (Nissaggiya Pācittiya 2), restricting participation in group meals (Pācittiya 32), mandating immediate determination of robe cloth (Nissaggiya Pācittiya 1 and 3), and prohibiting out-of-turn meals (Pācittiya 33).^[19] These exemptions, rooted in the Vinaya's Mahāvagga, allow greater flexibility in the recipient's daily observance while he holds sole rights to any additional community robe-cloth at the monastery.^[18]^[19] The selection process involves the Saṅgha voting to choose one eligible monk from those who completed the Vassa without interruption, prioritizing factors like seniority, the condition of his existing robes, and knowledge of the eight qualifications for spreading the kaṭhina, ensuring the robe is sewn, dyed, and offered on the same day the cloth is received and the kaṭhina is spread.^[19]^[18] This communal decision underscores the collective responsibility of the Saṅgha. A key aspect of the ceremony emphasizes monastic cooperation in the preparation of the kaṭhina cloth, which is woven or donated collectively and then washed, cut, sewn, and dyed by participating monks on the same day using a traditional frame, fostering unity and shared effort among the community.^[18]^[19]

Rituals and Practices

Preparation of Kaṭhina Cloth and Robes

The preparation of Kaṭhina cloth begins with lay donors collecting raw materials such as cotton, linen, silk, wool, or other permitted fibers under Vinaya rules; plant-based fibers like cotton are most common to align with ethical preferences. These materials are often pre-dyed in yellow or orange hues using natural plant extracts such as turmeric or saffron, symbolizing the saffron robes of the Sangha and facilitating the merit-making process. In some traditions, the offerings extend beyond raw cloth to include symbolic structures like money trees, adorned with monetary donations and requisites to support the monastic community.^[20] Once collected, the cloth undergoes weaving or sewing, traditionally using a kaṭhina frame—a wooden structure with cords to stretch and align the fabric for precise cutting and assembly into robes.^[21] This frame ensures uniformity, with the final robe dimensions adhering to Vinaya specifications of no more than 9 by 6 sugata handspans (approximately 2.25 by 1.5 meters) to prevent extravagance while meeting practical needs. Modern practices may incorporate sewing machines for efficiency, but the process retains its communal and ritualistic essence, often completed in a single day, in line with the Vinaya's emphasis on promptness for the kathina observance.^[21] Throughout preparation, the cloth is purified through washing and further dyeing if needed, followed by drying, with monks overseeing to maintain adherence to Vinaya standards. Preliminary blessings, such as recitations of Paritta suttas, are performed during these steps to imbue the offerings with protective merit and spiritual potency.^[22] Lay communities play a central role in organizing these efforts, coordinating donations and labor while ensuring the requisites align with monastic needs, such as the three main robe types briefly referenced in broader Vinaya guidelines.^[23] Monks provide guidance to preserve the ritual's integrity, fostering harmony between laity and Sangha in this merit-oriented activity.^[5]

The Offering Ceremony

The Kaṭhina offering ceremony serves as the culminating ritual in the Theravada Buddhist tradition, where lay devotees formally present robes and other requisites to the monastic community (sangha) following the Vassa retreat. This event typically unfolds over a single day within the month after the retreat's end, though all-night vigils may occur in some communities to heighten devotion. The ceremony emphasizes communal harmony, with participants observing silence and mindfulness to foster a focused atmosphere of generosity and reflection.^[4]^[1] The ritual begins with a procession to the monastery, where lay leaders, often accompanied by musicians and devotees, carry the prepared robes on ornate trays under canopies for auspiciousness. Upon arrival, the gathering undertakes the Five Precepts and engages in preliminary chanting, including recitations from the Pali Canon to invoke blessings. Central to the proceedings is chanting from the Pali Canon recounting the origins of the ceremony and sanctifies the offerings. This is followed by the formal invitation, known as anumodana, in which a lay representative respectfully requests the sangha to accept the cloth, symbolizing the transfer of merit and communal support.^[4]^[1]^[15] The abbot or senior monk then oversees the distribution, selecting recipients based on Vinaya guidelines—prioritizing those who completed the retreat and need new robes—while the sangha collectively consents through a formal motion and proclamation. Monks respond with blessings, reciting protective verses and sharing the generated merit with all beings, including the deceased and deities. The event culminates in a shared meal (dana), where lay devotees offer food to the sangha before noon, followed by Dhamma teachings on impermanence and generosity; participants may observe noble silence during key transfers to enhance mindfulness.^[4]^[1]^[24] In the closing rites, selected monks don the new robes in a ceremonial manner, signifying the completion of the offering and the activation of monastic privileges for the ensuing months. Laypeople receive merit transfer through practices such as aspersion with blessed water or the display of relics, reinforcing the interconnectedness of giving and spiritual upliftment. The scale varies from intimate village gatherings to large temple festivals involving hundreds, but the core ritual underscores disciplined observance and collective rejoicing in the act of dana.^[4]^[1]^[15]

Regional Observances

In Sri Lanka and South Asia

In Sri Lanka, the Kaṭhina observance, known locally as Katina Pinkama, unfolds during October and November following the conclusion of the Vassa retreat, manifesting as vibrant festivals that emphasize communal devotion and monastic support. These events feature elaborate processions where lay devotees carry the prepared robes (civara) from homes or temporary shrines to temples, accompanied by traditional chanting, music, and drumming that evoke the island's ancient Buddhist heritage.^[25] The ceremonies often include the hoisting of the Buddhist peace flag at the outset, symbolizing protection and harmony, as recommended by national standards to ensure proper ritual observance during this season.^[26] Tied closely to historical monastic centers such as Anuradhapura, these pinkamas reinforce Sri Lanka's Theravada legacy, drawing participants to sites of early Buddhist establishment for enhanced spiritual merit.^[27] A distinctive aspect of Sri Lankan Katina is the integration of relic veneration, particularly at prominent temples like the Sri Dalada Maligawa in Kandy, where the ceremony coincides with rituals honoring the Sacred Tooth Relic of the Buddha, amplifying the event's sanctity through offerings and processions within the temple precincts.^[28] Community pirit chanting, an overnight recitation of protective Pali suttas such as the Metta and Ratana, precedes the main procession, fostering a sense of collective safeguarding and merit accumulation among participants.^[4] These practices, rooted in post-colonial Buddhist revival efforts during the 20th century, played a role in national identity formation amid independence movements and social reforms. Post-civil war, Katina events have grown into large public gatherings, often attracting thousands to promote national unity through shared religious participation at sites like the Sri Dalada Maligawa, where alms are offered to over 100 members of the Sangha.^[28] In South Asia, Kaṭhina observances among Theravada minorities in India and Bangladesh adopt a more intimate scale, reflecting localized adaptations while adhering to core robe-offering rituals. In Bangladesh, the ceremony serves as a day-long communal event for indigenous Buddhist communities, particularly in the Chittagong Hill Tracts, where it emphasizes interfaith harmony and merit-making through alms-giving.^[29] These gatherings, timed shortly after the Vassa in October-November, were canceled in 2024 due to communal violence but resumed in 2025.^[30] In India, Theravada adherents, concentrated in sites like Bodh Gaya, conduct smaller-scale Kaṭhina ceremonies under organizations such as the Maha Bodhi Society, focusing on robe presentations to the Sangha during two-day events that draw international pilgrims but remain modest in local participation compared to Sri Lankan spectacles.^[31] Here, the emphasis lies on historical reverence at enlightenment sites, with rituals incorporating protective chanting to invoke blessings, mirroring broader South Asian minority efforts to preserve Theravada amid dominant traditions.^[31]

In Mainland Southeast Asia

In Myanmar, the Kaṭhina observance, known as Kathein, occurs during October and November following the end of Vassa, with lay devotees offering yellow robes called matho thingan, often woven in competitive contests at pagodas nationwide.^[32] These events feature Kahtein trees, or badaytha bin, decorated with cash and other offerings hung from branches as symbols of generosity to the monastic community.^[33] Festivities include illuminations and fireworks at Buddhist monuments, alongside extensive alms rounds where monks receive donations from processions of participants.^[34] In Thailand and Laos, the ceremony is termed Thot Kathin, a national holiday in Thailand that emphasizes communal merit-making through robe offerings and temple donations. In Thailand, it culminates in grand royal barge processions along the Chao Phraya River, as seen in the 2024 event with 52 elaborately carved barges manned by 2,200 oarsmen, transporting royal Kathin robes to Wat Arun over a 4.2 km route to honor the king's birthday and Buddhist traditions.^[35] Offerings often include money trees laden with folded banknotes and floating lanterns released on rivers to invoke blessings, blending ritual with vibrant public spectacles. Laos shares similar practices under Boun Thot Kathin, where villagers present robes using traditional wooden frames and engage in colorful parades, reinforcing monastic support post-rainy retreat.^[36] Cambodia's Bun Kathin, held in October and November, highlights Khmer communal devotion through processions and offerings of robes and essentials to monks, often involving competitive boat races in some regions to symbolize renewal after Vassa.^[37] Families frequently sponsor entire monasteries, pooling resources for comprehensive offerings of robes, essentials, and temple improvements, underscoring a cultural emphasis on collective familial piety and spiritual unity. These events foster village-wide participation, with processions carrying donations to pagodas amid chants and dances. Among Khmer communities in Vietnam's southern Mekong Delta provinces like Sóc Trăng, Trà Vinh, and Hậu Giang, Kaṭhina involves robe dana processions where devotees offer saffron robes, medicines, and household items to monks, strengthening ethnic bonds through two-day ceremonies of rituals and festivals. In 2025, a royal-hosted event occurred on November 1 at the National Temple in Ho Chi Minh City, where Thailand's Ministry of Foreign Affairs, under King Maha Vajiralongkorn's patronage, presented Kathin robes valued at over 655,000 THB, joined by Vietnamese Buddhist leaders as part of ceremonies in eight countries to promote cultural diplomacy.^[38]^[39] Across mainland Southeast Asia, Kaṭhina integrates animist elements such as spirit offerings to river deities during water rituals, reflecting pre-Buddhist beliefs in local guardian entities for prosperity. Large-scale merit competitions between villages often drive participation, with communities vying to amass the most substantial donations for prestige and karmic benefits.^[40]

In Maritime Southeast Asia and Diaspora Communities

In Malaysia, the observance of Kaṭhina has gained prominence since the early 21st century, coinciding with the growth of Theravada Buddhism in a predominantly Mahayana-influenced landscape. Formalized events began around 2009, with ceremonies now held annually across numerous urban viharas, particularly in Penang and Kuala Lumpur, where multi-ethnic communities—including ethnic Chinese, Indians, and Malays—participate in robe offerings and communal alms rounds.^[41] These gatherings reflect Theravada's expansion, supported by an umbrella organization coordinating over 200 Thai and local monks, and align with the lunar calendar, typically falling in September to October.^[42] Recent celebrations, such as the 2025 multi-traditional Kathina at Pu Xian Vihara, feature monks from Thai, Myanmar, and other Theravada lineages, fostering inter-sect harmony.^[42] In Singapore, Kaṭhina observances blend influences from Sri Lankan and Thai Theravada traditions, adapting to the city's multicultural fabric through hybrid rituals at community centers and temples like the Singapore Buddhist Mission and Mangala Vihara. These events emphasize collective merit-making, with devotees offering robes and requisites during processions followed by pujas, often culminating in vegetarian feasts that promote ethical eating and inclusivity.^[43] Youth involvement is a key focus, as seen in programs by groups like the Singapore Buddhist Mission Youth, where younger participants lead donations and educational sessions to sustain the tradition amid urban lifestyles.^[44] Ceremonies, held post-Vassa in October, incorporate local elements like shared meals at venues such as Uttamayanmuni Buddhist Temple, drawing diverse attendees for half-day programs.^[45] Among diaspora communities in the United States, United Kingdom, and Australia, Kaṭhina has been adapted to Western Gregorian calendars, with observances typically in October following the monastic retreat, allowing global sangha participation despite time zone differences. Post-COVID-19, virtual elements have become standard, enabling remote donations and live-streamed ceremonies to connect scattered devotees, as practiced at monasteries like Sravasti Abbey in the US.^[46] In 2025, events at Cambodian Theravada temples, such as Wat Khmer Lodi in California, included community markets with food vendors and sales from November 1–2 to support temple activities and celebrate the robe-offering tradition.^[47] These adaptations maintain core scriptural privileges, such as enhanced monastic mobility during the Kaṭhina period, while accommodating diaspora realities.^[48] Modern iterations of Kaṭhina in these regions increasingly integrate technology, with live streams on platforms like YouTube facilitating broader access, as demonstrated by the 2025 ceremony at Abhayagiri Monastery in the US, which reached international audiences.^[49] Socioeconomic fusions are evident in sponsorships from Thai corporations and community businesses, providing requisites and funding for events, thereby scaling participation beyond traditional lay support.^[50] Some observances deviate from strict Vinaya timelines by extending the one-month Kaṭhina period for global coordination, allowing flexibility for diaspora sangha while preserving the ritual's merit-making essence.^[18]

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The Sri Lanka Standard Institute requests Buddhists to hoist the Buddhist flag in the correct manner especially during this season of Katina Pinkam.
[28]
[PDF] Significance of Vas and Katina - Washington Buddhist Vihara
Katina is the most significant merit making ceremony performed by Buddhist communities in Sri Lanka, Thailand, Burma, Laos and Cambodia. Vas is also the time ...
[29]
2023 Annual Katina Ceremony of Sri Dalada Maligawa
Nov 4, 2023 · The annual Katina Cheewara Pooja Festival of Sri Dalada Maligawa was held yesterday (Nov. 04) and today (Nov. 05), with the blessings of the ...<|separator|>
[30]
https://www.buddhistdoor.net/news/indigenous-buddhists-in-bangladeshs-chittagong-hill-tracts-cancel-kathina-robe-offering-festival-in-the-wake-of-communal-violence/
[31]
(PDF) Kathina Ceremony and Meritorious Communal Harmony
The Kathina ceremony (Holy Robe Offering) is an essential Buddhist tradition and an internationally established celebration of the Theravada traditional ...
[32]
Two-Day Kathina Chivara Dana Ceremony Successfully Concludes ...
Nov 18, 2024 · The Maha Bodhi Society of India successfully organized a two-day Kathina Chivara Dana ceremony at its Buddha Gaya Centre on November 9th and 10th, 2024.
[33]
[PDF] Matho robe-weaving contests held at pagodas across nation
Nov 11, 2019 · Kathein robe offering is a big event of religious, and socio cul- tural significance for Myanmar people. Stone inscriptions, visual arts, ...
[34]
CSR - The Hotel @ Tharabar Gate
Kahtein trees called badaytha bin on which offerings like money are hung, are also offered. ... During the Kathina festival, staff decorate for Kathein tree, well ...Missing: cash | Show results with:cash
[35]
[PDF] President U Thein Sein and wife attend Kathina robe-offering ...
Nov 27, 2012 · The main festival of the month became Kathein robe offering festival with illumi- nation of lights at Buddhist monuments. Kathein robe offering ...
[36]
Royal Barge Procession graces Bangkok’s Chao Phraya River
### Summary of Royal Barge Procession for Kathin in Thailand
[37]
Vientiane Times
The word “boun” means festival, “thot” means making an offering to a monk, and the word “kathin” is the wooden device used for keeping robes taut while they are ...
[38]
Kathina ceremony of the Khmer ethnic minority - the voice of vietnam
Nov 1, 2021 · The Kathina ceremony, an offering of robes to Buddhist monks, is an important event of Theravada Buddhism.
[39]
Ministry of Foreign Affairs presents Royal Kathina Robes at the ...
Nov 1, 2025 · Ministry of Foreign Affairs presents Royal Kathina Robes at the National Temple of Vietnam, Ho Chi Minh City, Viet Nam.Missing: hosted Southeast
[40]
Khmer Buddhist ceremony embodies spirit of giving - Vietnam News
Nov 9, 2024 · A vibrant procession is a highlight of the Kathina robe offering ceremony organised by the ethnic Khmer community in Hậu Giang Province.Missing: dana Vu Lan
[41]
Archaeology of Animism in Southeast Asia
Animism in Southeast Asia is often described as a community-centered religion where spirits provide blessings for the local people through well known patterns.
[42]
Buddhism in Malaysia - Theravada Buddhist Council of Malaysia
Jun 29, 2025 · There are about 200 local Thai and foreign Thai monks in Malaysia and they have an umbrella body to coordinate matters such as Kathina with the ...Missing: multi- | Show results with:multi-
[43]
https://handfulofleaves.life/5-events-in-singapore-to-experience-the-kathina-tradition-that-traces-back-to-buddhas-time/
[44]
5 events in Singapore to experience the Kathina tradition that traces ...
Oct 11, 2024 · The Kathina Ceremony organised by Singapore Buddhist Mission is a half-day programme that begins with a Kathina procession, followed by puja and ...
[45]
Kathina Day Celebration – Offering Robes & Merit
Join Singapore Buddhist Mission in celebrating Kathina Day, a sacred Buddhist festival of offering robes and requisites to monks.
[46]
21 places to visit in Singapore and Malaysia this Kathina
Oct 10, 2025 · Uncover the story of Kathina, a Buddhist tradition marking the end of Vassa, with these 21 places to visit in Singapore and Malaysia.
[47]
Kathina In Person & Online April 10 - A Buddhist Monastery
Mar 15, 2022 · We conclude kathina with a festive vegetarian potluck lunch for those who are present. Our online ceremony will include the ceremonial ...Missing: youth feasts
[48]
Lodi Cambodian Buddhist temple to hold two-day festival this ...
Oct 31, 2025 · The festivities will include karaoke, food vendors and a community rummage sale, with proceeds from the donated goods supporting temple ...
[49]
2024 Kathina Celebration - Dhammadharini
Sponsoring the Kathina Cloth – Kathina donor Susie Kliks led the community in offering the Kathina cloth to the Sangha. Appointing a Bhikkhuni – The ...
[50]
Abhayagiri Kathina Ceremony 2025 - YouTube
Oct 13, 2025 · Each year since the time of the Buddha, at the end of the three-month Rains Retreat, the lay community around Buddhist monasteries have ...Missing: festival Singapore hybrid styles
[51]
https://www.degruyterbrill.com/document/doi/10.1515/9780824837297-011/pdf