KATHINA 2026  A REFLECTION ON GENEROSITY, GRATITUDE AND THE SANGHA

 

10 October 2026

 

Sukhī hontu! May you be happy!

 

Dear friends in the Dhamma,

 

As we prepare for Kathina 2026 at Ti-Ratana Lumbini Garden, I would like to share a few reflections on generosity, gratitude and the importance of the Sangha in our Buddhist practice. Through my involvement in Sunday Dhamma School, the Ti-Ratana Youth Buddhist Section (TRYBS) and various temple activities over the years, I have come to appreciate the different ways people encounter and engage with the Dhamma.

 

Some have been practising Buddhism for decades. Others are still learning, rediscovering their interest or perhaps visiting a Buddhist temple for the first time.

 

Regardless of our backgrounds, experiences or circumstances, everyone should feel welcome to participate, learn and explore the Dhamma at their own pace.

 

This brings me to something I have been reflecting on recently. Have we sometimes placed so much emphasis on offerings during Buddhist celebrations that we unintentionally make participation seem dependent on making a financial contribution?

 

This is not to suggest that offerings are unimportant. The generosity of devotees has supported the Sangha and Buddhist communities for generations.

 

Without such support, maintaining our temples and providing opportunities for Dhamma education would be considerably more challenging. However, I think it is equally important that we communicate something clearly:

 

You do not need to make a donation or sponsor an offering to attend Kathina, participate in our temple activities or rejoice in the wholesome deeds of others. We welcome those who wish to make offerings, just as we welcome those who simply wish to attend, learn and practise.

 

After all, what is the purpose of our Buddhist activities if not to create opportunities for people to encounter and practise the Dhamma? Below is a short Dhamma sharing for reflection. 🙏🏼

 

Ehipassiko! Come and See! ☸️

​

SABBADĀNAṂ DHAMMADĀNAṂ JINĀTI

 

"The gift of Dhamma excels all gifts."

- Dhammapada, Verse 354

 

 

RECOLLECTION OF THE SANGHA: SAṄGHĀNUSSATI

 

During our regular Pūjā, we often recite the following verses in recollection of the Sangha. Some of us may have memorised these verses over the years. Others may be encountering them for the first time. But how often do we take the time to reflect on their meaning?

 

Supaṭipanno bhagavato sāvakasaṅgho

 

The community of the Blessed One's disciples has practised well.

 

Ujupaṭipanno bhagavato sāvakasaṅgho

 

The community of the Blessed One's disciples has practised uprightly.

 

Ñāyapaṭipanno bhagavato sāvakasaṅgho

 

The community of the Blessed One's disciples has practised according to the true path.

 

Sāmīcipaṭipanno bhagavato sāvakasaṅgho

 

The community of the Blessed One's disciples has practised properly.

 

Yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā

 

That is, the four pairs of persons, the eight kinds of individuals.

 

Esa bhagavato sāvakasaṅgho

 

This is the community of the Blessed One's disciples.

 

Āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo

 

Worthy of offerings, worthy of hospitality, worthy of gifts and worthy of reverential salutation.

 

Anuttaraṃ puññakkhettaṃ lokassā'ti

 

The unsurpassed field of merit for the world.

 

​

UNDERSTANDING THE QUALITIES OF THE SANGHA

 

These verses, found in the Aṅguttara Nikāya (AN 6.10), describe the qualities of the Noble Sangha (Ariya Saṅgha). The expression "four pairs of persons, eight kinds of individuals" refers to those progressing along, or having attained the fruits of, the four stages of awakening.

 

These are:

 

Sotāpatti i.e. Stream-entry

The first stage of awakening, in which certain fetters binding one to the cycle of rebirth are permanently abandoned.

 

Sakadāgāmitā i.e. Once-returning

A further stage of spiritual development, traditionally understood as involving at most one further return to the sensual realm.

 

Anāgāmitā i.e. Non-returning

A stage at which one will no longer be reborn in the sensual realm.

 

Arahatta i.e. Arahantship

The completion of the path, with the eradication of the defilements responsible for continued rebirth.

 

The four pairs refer to those on each of these paths and those who have attained their corresponding fruits. It is also worth distinguishing the Noble Sangha from the ordained monastic community (Bhikkhu Saṅgha). During Kathina, robes are formally offered to the eligible monastic Sangha in accordance with the Vinaya, or monastic discipline.

 

When we recollect the Noble Sangha, however, we are reflecting upon the spiritual qualities of those who have followed the Buddha's teachings towards liberation. This distinction is meaningful.

 

The Sangha is worthy of respect not simply because of robes, titles or outward appearances, but because of the qualities of virtue, wisdom and spiritual practice represented by the Noble Sangha.

 

When we pay respects to the Sangha, we are also reminded of the importance of cultivating these qualities within ourselves. After all, Buddhism is not merely about paying homage to others who practise. It is also about learning to practise for ourselves.

 

 

KATHINA AND THE PRACTICE OF GENEROSITY

 

Kathina is a traditional Theravāda Buddhist observance following the annual three-month Vassa, or Rains Retreat. Its central ceremony involves offering a Kathina robe to the eligible monastic community, following the procedures established in the Vinaya.

 

In a 2018 academic study, Venerable Nguyen Hoang Phuc examines the origins and significance of the Kathina robe within the Theravāda tradition. The study explains how the practice developed around the practical requirements and communal discipline of monastic life [1].

 

This reminds us that offerings have a practical purpose. Robes, food, medicine and other allowable requisites help support the Sangha in its daily life and spiritual practice.

 

Through the generosity of the lay community, the monastic community receives the material support necessary to devote itself to the study, practice and teaching of the Dhamma. However, generosity (Dāna) is not simply about transferring material possessions from one person to another.

 

The intention behind giving is important. Are we giving because we genuinely wish to support the Sangha and cultivate generosity?

 

Or have we begun to associate the amount contributed with the spiritual benefits we expect to receive?

 

These are questions worth reflecting upon, without judging the intentions of others.

 

In her 2023 study of Buddhist giving in Thailand, anthropologist Julia Cassaniti examines the relationships between monastics and lay supporters, particularly during the COVID-19 pandemic [2]. Her research illustrates how practices of giving and receiving are embedded within wider relationships of care, religious practice and community. The study also highlights the significance of intention and the complex expectations surrounding merit-making.

 

Although her research concerns Thailand rather than Malaysia, it offers a useful perspective for reflecting on how we understand generosity within our own Buddhist communities.

 

We should remember that Dāna is a practice through which we cultivate wholesome qualities, not a transaction where spiritual attainments or blessings can simply be purchased. A sincere offering is meaningful because of the wholesome intention and practice involved. Its value cannot be reduced to a price tag.

 

 

REJOICING IN MERIT: ANUMODANĀ

 

Another aspect of Buddhist practice that deserves greater attention is Anumodanā, or rejoicing in the wholesome deeds and merits of others.

 

During our ceremonies, we often hear the familiar expression:

 

Sādhu! Sādhu! Sādhu!

 

For many of us, it has become a natural response whenever something wholesome is shared or a meritorious deed is performed. However, there is something worth reflecting upon beyond simply repeating the words.

 

When someone performs a good deed, we can sincerely appreciate their generosity without comparing ourselves with them. We do not need to feel that another person's contribution diminishes our own. Instead, we can cultivate appreciation and goodwill towards their wholesome actions.

 

Consider what happens during Kathina. Some devotees make offerings of robes and essential requisites. Others contribute their time and effort by preparing the Dhamma hall, arranging the ceremony, welcoming visitors or assisting with the many tasks involved.

 

There are also those who attend simply to pay respects, listen to the chanting and reflect upon the Dhamma. These forms of participation are not identical, nor should they be confused with the formal offering of the Kathina robe. Nevertheless, they can each provide opportunities for cultivating wholesome intentions. A person who does not make a financial contribution is not prevented from sincerely rejoicing in the generosity of others.

 

This is particularly important because generosity should not become a competition. The purpose of our practice is not to compare how much merit we believe one person has accumulated against another. Rather, we should be concerned with our own intentions, actions and the wholesome qualities we are developing.

 

In that sense, Kathina provides an opportunity not only to give, but also to learn how to appreciate the goodness of others without attachment, envy or comparison.

 

 

MAKING THE DHAMMA ACCESSIBLE TO EVERYONE

 

Through my involvement in temple activities, I have noticed that people participate in different ways and for different reasons. Some are regular devotees who have supported the temple for many years. Some attend major celebrations but may not be familiar with our regular activities.

 

Others may be interested in Buddhism but feel uncertain about visiting a temple, particularly if they have never attended a ceremony before. I think this is something Buddhist organisations should reflect upon.

 

When we prepare publicity materials, we naturally include information about offerings because these help sustain the Sangha and the temple. However, we should also ask ourselves what someone unfamiliar with Buddhist traditions might understand from these announcements.

 

If the most prominent information concerns sponsorship amounts, could someone mistakenly assume that they are expected to contribute financially before participating?

 

This may not be our intention, but communication is not only about what we intend to say. It is also about how others understand what we communicate.

 

As someone involved in Media & IT and Buddhist youth activities, I feel that making this distinction clear is particularly important. Our responsibility is not merely to publicise an event. It is also to help people understand what the event is about and feel comfortable participating.

 

This applies to everyone, regardless of age, financial circumstances, religious background or previous experience with Buddhist activities. A person should not feel embarrassed about attending a temple without making an offering.

 

Similarly, someone who wishes to make an offering should be able to do so freely, without pressure or the expectation of receiving something in return.

 

Both are welcome.

 

A recent Malaysian study by Lim Soo Jin and Cheah Shu Xu (2026), published in Religion and Social Communication, examined how young Malaysian Buddhists experienced the return to physical religious activities following the COVID-19 pandemic [3]. Their research found that participants continued to value the physical temple environment, face-to-face interactions and guidance from Venerables.

 

While digital platforms remained useful for sharing information and maintaining communication, participants did not regard them as complete substitutes for in-person religious experiences. The study was qualitative and involved a particular group of Malaysian Buddhist young adults, so its findings should not be taken as representative of every young Buddhist.

 

Nevertheless, it raises a meaningful point for Buddhist organisations. Online communication can introduce people to Buddhist activities, but the experience of actually visiting a temple and engaging with a community remains important.

 

We may share Dhamma talks, photographs and announcements online, but there is also value in coming together to learn, reflect and practise.

 

For some, their first visit may be a major occasion such as Kathina. For others, it may be a regular Pūjā, a Dhamma talk or an activity organised by our Sunday Dhamma School or Youth Section. What matters is that we make these opportunities accessible.

 

We should not assume that everyone already knows what to do during chanting, understands Buddhist terminology or feels comfortable approaching a temple for the first time.

 

Nor should we assume that someone who does not donate is uninterested in the Dhamma.

 

If you are attending for the first time, you are welcome to observe and learn. If you are unfamiliar with the chanting, there is no need to feel embarrassed. If you are unable or do not wish to make a financial offering, you are still welcome to participate.

 

And if you are simply curious about Buddhism, you are welcome to come and see for yourself. There is no expectation that everyone must participate in exactly the same way.

 

Ehipassiko, Come and See.

 

I think this invitation is especially meaningful when we remember that the Dhamma is something to be investigated, understood and practised, rather than accepted merely through tradition or habit.

​

THE GIFT OF DHAMMA EXCELS ALL GIFTS

 

Returning to the verse from the Dhammapada:

 

Sabbadānaṃ dhammadānaṃ jināti.

 

"The gift of Dhamma excels all gifts."

 

This teaching does not mean that material generosity is unimportant.

 

The Sangha has depended upon the generosity of the lay community since the Buddha's time, and these offerings continue to support the conditions necessary for monastic practice and Dhamma education.

 

However, the verse invites us to consider the greater purpose of our practice.

​

Why do we support the Sangha?

Why do we organise Kathina, Pūjā, Dhamma talks and other Buddhist activities?

And why do we continue passing these traditions from one generation to another?

Surely, the purpose extends beyond the ceremony itself.

 

We support the Sangha so that the Dhamma may continue to be preserved, practised and shared. And when we encounter the Dhamma, we should make an effort to understand and apply it in our own lives.

 

The Buddha's teachings are not merely something to be recited during ceremonies and forgotten afterwards. They are teachings to be reflected upon, investigated and practised. This is where the Noble Eightfold Path becomes particularly relevant.

 

Generosity helps us cultivate non-attachment and goodwill, but it forms part of a broader path involving wisdom, ethical conduct and mental development. Likewise, attending a Buddhist ceremony can be a meaningful beginning, but the practice of the Dhamma continues long after the occasion has ended.

 

As we approach Kathina 2026, I hope we can appreciate both sides of this tradition.

 

We should continue supporting the Sangha through voluntary generosity, while ensuring that opportunities to learn and practise the Dhamma remain welcoming and accessible.

 

Those who are able and wish to make offerings are welcome to do so. Those who wish to contribute their time, effort or skills are welcome too. And those who simply wish to attend, listen, learn and rejoice in wholesome deeds should feel equally welcome.

 

If even one person who has never visited a Buddhist temple before comes to Kathina, discovers an interest in the Dhamma and feels encouraged to return for a future Pūjā or Dhamma talk, that is already something meaningful.

 

We cannot measure the value of Buddhist community activities solely through the amount of donations received.

 

The opportunity to plant a seed of interest in the Dhamma, encourage wholesome intentions or help someone take another step along the path is also worth appreciating. After all, our purpose is not merely to organise a successful ceremony.

 

It is to create conditions in which the Buddha's teachings can continue to be understood and practised.

 

May we approach Kathina with generosity, gratitude and wisdom. May those who give do so with wholesome intentions.

May those who receive be supported in their practice. May those who attend find opportunities to learn and reflect.

 

And may we all continue to cultivate the Dhamma in our everyday lives, each according to our circumstances and abilities.

 

May all beings be well, happy and peaceful.

 

Sādhu! Sādhu! Sādhu! 🙏🏼

 

 

Bro Rain Lee

Ti-Ratana Lumbini Garden

Sunday Dhamma School & Ti-Ratana Youth Buddhist Section (TRYBS)

 

 

REFERENCES AND FURTHER READING

 

Primary Buddhist Texts

 

The Dhammapada. Verse 354, Taṇhāvagga (Chapter 24).

https://www.dhammatalks.org/suttas/KN/Dhp/Ch24.html

 

Aṅguttara Nikāya. AN 6.10, Mahānāma Sutta. Recollection of the Buddha, Dhamma and Sangha.

https://suttacentral.net/an6.10/en/sujato

 

 

Academic Journal Articles

 

[1] Phuc, V. N. H. (2018). Kathina Robe in Theravāda Tradition. The Journal of International Association of Buddhist Universities, 11(2), 1–13.

https://so06.tci-thaijo.org/index.php/Jiabu/article/view/219883

 

[2] Cassaniti, J. (2023). The precarious spaces between us: The exchange of food and merit in Thailand's affective moral economy during the COVID-19 pandemic. Journal of Religious Ethics, 51(4), 737–760.

https://doi.org/10.1111/jore.12462

 

[3] Lim, S. J., & Cheah, S. X. (2026). Beyond the digital Dharma: Malaysian Buddhist youth and the return to physical religious practice. Religion and Social Communication, 24(1), 122–140.

https://asianresearchcenter.org/blog/articles/beyond-the-digital-dharma-malaysian-buddhist-youth-and-the-return-to-physical-religious-practice