The Fundamental Matters of the Kāṭhina Robe in the Mūlasarvāstivāda Vinaya, Volume One

At that time, the Buddha was staying in the city of Śrāvastī, in the Jeta Grove, the garden of Anāthapiṇḍada. At that time, many monks, having completed their three-month rains retreat in their own city, each carrying their robes and alms bowls, set out for the place of the World-Honored One. On the road, they encountered muddy rain, were distressed by the summer heat, the wild grass cut their bodies, and they were covered in sweat. Traveling gradually, they arrived at the city of Śrāvastī. Then those monks set down their robes and bowls, washed their feet, and went to the place of the World-Honored One. They bowed with their heads at his feet and sat to one side.

It was the World-Honored One's usual practice, upon seeing visiting monks arrive, to greet and inquire of them: "From where have you come after your rains retreat?" They replied, "World-Honored One, we have come here after completing our three-month rains retreat in our own city." He asked, "During your three-month retreat there, did you dwell in comfort? Was it not difficult to obtain food and drink by alms?" They answered, "World-Honored One, we dwelled in comfort for three months, and food and drink were not difficult. But from there, carrying our robes and bowls, the road we traveled was muddy and rainy, full of hardship; our bodies were weary and exhausted, and we came here gradually."

Hearing this, the World-Honored One thought thus: "My disciples, having completed the rains retreat, travel among people carrying their robes and bowls. On the road they encounter muddy rain, endure extreme hardship, and their bodies become weary and exhausted. I should now enable the monks to dwell in comfort. Furthermore, for the sake of increasing the merit of the donors, I will allow the monks to spread the *kaṭhina* robe. When this robe is spread, there are five benefits: First, no offense is incurred for [keeping robes] beyond ten days; second, no offense is incurred for [keeping robes] beyond one month; third, no offense is incurred for being separated from one's robe overnight; fourth, one may travel among people wearing only the upper and lower robes; fifth, one may keep extra robes at will. There are also five kinds of advantage: First, one may partake of food separately from the community; second, one may eat repeatedly; third, one may go to receive food at a lay household even without an invitation; fourth, one may seek robes at will; fifth, from the middle of the eighth month to the middle of the first month, for a period of five months, all acquired goods are considered offerings for the *kaṭhina* robe. By granting this allowance, my disciples will be able to dwell in comfort."

He then addressed the monks: "In order that you may dwell in comfort, and for the sake of increasing the merit of the donors, the community that completed the rains retreat may spread the *kaṭhina* robe, obtaining the many benefits as previously stated in the ten points."

As the World-Honored One spoke of spreading the *kaṭhina* robe, the monks did not know how to spread the robe. The Buddha said: "For the three-month rains retreat, when the community acquires cloth goods, they should be made into a robe. First, a verbal announcement should be made, informing the assembly: 'Let the assembly know, the monks who completed the summer retreat have obtained this cloth. If the assembly agrees, let this material be made into a *kaṭhina* robe for the community.' The next day, after sounding the gong, assembling the Sangha, and the announcement has been fully made, one monk should make the formal proclamation as follows:"

"Venerable Sangha, please listen. This robe is a shared offering received by the Sangha during the rainy season retreat here. The Sangha now collectively intends to designate this robe as a Kathina robe. This robe shall be established by the Sangha as a Kathina robe. Once the robe is designated, even if one goes beyond the monastery boundaries, there will be no fault in being separated from the three robes, let alone other robes. If the Sangha is ready, the Sangha should approve that the Sangha now entrusts this robe to Bhikkhu so-and-so to establish it as a Kathina robe for the Sangha. Once the robe is designated, even if one goes beyond the monastery boundaries, there will be no fault in being separated from the three robes, let alone other robes. This is the declaration."

The formal motion follows the declaration. Next, a bhikkhu should be appointed to establish the Kathina robe. He must possess five qualities: free from desire, attachment, aversion, delusion, and knowing whether the robe should be designated or not. If he lacks these, he should not be appointed. The appointment should proceed as follows, with proper preparation.

After the assembly has gathered, first ask if he is capable: "You, so-and-so, can you serve as the person who establishes the robe for the Sangha?" If he says he can, he should reply, "I can."

Then, one bhikkhu should make the formal declaration and motion for appointment: "Venerable Sangha, please listen. This bhikkhu, so-and-so, is willing to serve as the person who establishes the Kathina robe. He will now establish the Kathina robe for the Sangha. If the Sangha is ready, the Sangha should approve that the Sangha now appoints Bhikkhu so-and-so as the person who establishes the Kathina robe. This so-and-so will establish the Kathina robe for the Sangha. This is the declaration."

"Venerable Sangha, please listen. This bhikkhu, so-and-so, is willing to serve as the person who establishes the Kathina robe. He will now establish the Kathina robe for the Sangha. The Sangha now appoints so-and-so as the person who establishes the Kathina robe. Bhikkhu so-and-so will establish the Kathina for the Sangha. If the venerable ones approve appointing so-and-so as the person who establishes the Kathina robe, and that this so-and-so will establish the Kathina for the Sangha, remain silent; if anyone does not approve, speak."

"The Sangha has approved appointing this so-and-so as the person who establishes the Kathina robe. This so-and-so will serve as the person who establishes the Kathina robe for the Sangha. The Sangha has approved by its silence. Thus, I now declare it settled."

Next, the bhikkhu appointed to establish the robe should make the formal declaration and proceed to establish the Kathina robe.

"Venerable Sangha, please listen. This robe shall be made into the Kathina robe for the Sangha. This Bhikkhu named so-and-so has been appointed by the Sangha as the robe distributor. If the Sangha is ready, the Sangha should consent. The Sangha now makes this robe into the Kathina robe and entrusts it to Bhikkhu so-and-so. This is the announcement." The formal act should be performed accordingly.

A monk should follow proper procedures when making the Kathina robe. In the place where the robe is made, one must first wash, dye, prepare, cut, and stitch it—even if only sewing two or three stitches at a time. One must also repeatedly think: "This robe is to be made as a Kathina robe for the Sangha, is being made as a Kathina robe, and has been made as a Kathina robe." If one maintains only the last two of these three thoughts, the procedure is still valid. If one does not do so, it constitutes an offense of wrongdoing.

Then, on the fifteenth day of the first half of the eighth month, the steward should announce to the assembly: "Noble ones! Tomorrow I will spread the Kathina robe for the community. Each of you should set aside your old robes and gather at a certain place."

The monk who spreads the Kathina robe should decorate it with various flowers and fragrant incense, then sound the signal to gather the assembly and make the announcement. He should bring the robe, stand before the senior monk, hold it with both hands, and declare the following.

"'Revered Sangha, please listen. This robe has been authorized by the Sangha to be spread as the Kathina cloth. I, the monk named [your name], have been appointed by the Sangha as the robe-spreader. I am that robe-spreader, and with this robe, I will now spread it as the Kathina cloth for the Sangha.' This is said three times. Then, having spread out this robe, one stands before the senior monk and says: 'Venerable senior monk, please bear this in mind. This robe has been authorized by the Sangha to be made into the Kathina cloth. I, the monk named [your name], am the robe-spreader. Now, on behalf of the community, I spread this robe.' The senior monk replies: 'Well done, spreading the robe! Extremely well done! Whatever financial benefits and advantages arise from this, may I obtain them.' This is said three times, down to the last junior monk, each saying: 'Well done, spreading the robe! Extremely well done! Whatever financial benefits and advantages arise from this, may I obtain them.'

Next, one should know the rules for the monk who keeps this robe. He must not take this robe into the toilet or bathroom, or enter a kitchen or smoky area with it; he must not leave it out in the open, and he must not abandon the robe outside the monastery boundary. Even if he temporarily leaves, he should not leave it overnight. If the robe-keeper monk fails to follow these rules, he commits an offense of transgressing the code of conduct.

The robe-keeper, when it reaches the fifteenth day of the first month, should announce before the assembly: 'The Sangha should know that tomorrow we are to withdraw the Kathina cloth. Let each of you keep your own robes. As for the material gains, the Sangha shall distribute them.'"