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The purpose of this Article is to bring to light the effect of “VAS” which led to the crystallization of the Buddhist Monastic order and the beginning of systematized Buddhist studies.

In 6th century India during the time of the Buddha, there were many religious sects like Brahamins, Jains, Paribrajakas and Ajivakas who were generally wandering ascetics holding different religious  opinions in-pursuit of discovering the ultimate Truth.

The year of the Ascetics was divided into two. It consists of nine months  of wondering about and the Balance Three months observed as vassa or Vas -- the retreat, which was always spent in a sheltered place during the rainy season.

The Dhruwa Sila of the Brahamins decreed that they should be of fixed residence during the rainy season and practice various Vratas or Rituals. The phases of the moon were very important to the Indians as they compiled their Lunar Calender based on these movements.

The Jains who believed that there was life in Animals and Plants observed the rainy season even more seriously. They went to their Temples on these two days and observed the Mahavrata and Anuvrata which could be compared to the Buddhist Atasil and Pansil. In their Temples the Jain monks delivered sermons and held religious discussions as well.

"Mahavagga also mentions that the Buddha decreed two periods to observe ‘Vas’ – The (Pera Vas) commencing on the day after Esala Poya and continuing for three months and the other (Pasu Vas) the day after the Nikini Poya. Associated with “Vas” are the Pavarana and Katina ceremonies the details of which every Buddhist is aware of as these two ceremonies are very important events in the Buddhist calendar"

King Bimbisara taking into consideration the prevailing religious  atmosphere in India  finding that no such practice was found among the Buddhists monks requested the Buddha to arrange a similar assembly for the Buddhist  laity as well and to innovate  a religious rite so that they could devote  these two days to religious  observances by which means the Buddhist monks would gain their reverence and respect in society. It was all these social factors which made King Bimbisara to request the Buddha that if his monks did not follow suit, the laity would get attracted to other faiths, whose numbers would increase and Buddhas followers would decrease in numbers. Following this advise the Buddha instructed the monks to assemble on the Amavaka and Purapasalosvaka and recite the Patimokkha -- the code of discipline which consists of all the disciplinary rules the Buddha promulgated as and when the occasion demanded on his finding out the commission of a deed unworthy of the demeanor of a Buddhist monk.

Mahavagga, a book of the Vinaya Pitaka, in reference to the disciplinary rules for the monks says that the people raised a hue and cry when the Bhikkcus were roaming about during the rainy season just as in the dry. Influenced by the Jain concept of extreme non-violence the monks were criticized on the grounds that they were trampling  and destroying the weeds and grass sprung up a afresh after the rains harming and killing uni-cellular beings an many insects. When the people began to abuse and insult; the monks reported ii to the Buddha who issued and injunction that the Bhikkus too should observe the ‘Vas’ or the Rainy season retreat.
The Buddha prescribed Vas should be observed for the development of a healthy corporate life among the monks who must live in unity, concord and without quarrel.
Mahavagga also mentions that the Buddha decreed two periods to observe ‘Vas’ – The (Pera Vas) commencing on the day after Esala Poya and continuing for three months and the other (Pasu Vas) the day after the Nikini Poya. Associated with “Vas” are the Pavarana and Katina ceremonies the details of which every Buddhist is aware of as these two ceremonies are very important events in the Buddhist calendar.

During the three to four months of the rainy retreat the monks generally do not go out they confine themselves to sheltered dwellings (avasa).
In the beginning, the monks put up sheltered dwellings by themselves with twigs poles branches and leaves. This is the beginning by the Sanga for corporate living. In the last discourse of the Buddha, (Maha Parinibbana Sutta) he called upon the monks to spend the ‘Vas’ according to the place where friends acquaintances and inmates of each may live close by.

There is no injunction anywhere in the Thripitaka to indicate that the Buddha wanted them to resume there wanderings once the rainy season was over. Monks living together had a tremendous effect on the Cenobium.

From the religious angle, the monks had more time for Dhamma discussions, thus widening their knowledge and to develop spiritual insight. From the social angle, Vassana was the only season that allowed the laity desirous of acquiring merit by going to the Avasas to attend to the needs of the monks, to provide the four fold requisites of robes, alms, shelter and medicine and thus increase their piety. This also gave them the opportunity to participate in many Religious activities and thereby understand the true spirit of Buddhism.

The monks who originally lived in the forest (Aranna), at the foot of trees and abandoned houses were now offered elaborate structures – Arama and Vihara. With the offering of the first Vihara by the “setti” of Rajagaha and the Veluwanarama  by king Bimbisara and the Buddha approving of Viharadana (offering of monasteries) there appeared many Aramas built by those anxious to acquire merit.

During the Buddha’s time Jethavanarama, Ghositharama, Poorvarama were large complexes with living and sleeping quarters, hot water baths, heating systems for cold weather, open pillared pavilions, promenades, stores complexes, refractories, dormitories, etc.

When the Buddha sanctioned the acceptances of hard and soft foods, Robes, Beds, Bedding. etc., the laity not only supplied the above in addition, the Aramas also got furniture, carpets, rugs, blankets, pillows, coverlets, etc.

All the donations thus received were vested in the Sangha (Sangikha). This corporate life necessitated the appointment of some members from the Bhikku community to be appointed to supervise the accepted goods, their preservation, reservation and distribution among the Bhikkus in need of such items.

As the Bhikkus now had everything at their doorstep, they could devote more time for Dhamma discussions, elucidating and elaborating various subtle points. It was in these primitive avasas that early Pali literature had its origin and growth. As time went by the monks codified, modified, enumerated and systematized the Dhamma and Vinaya.

This in turn led to the emergence of specialists of professorial level known as the Vinayadharas, Sutthadhara, Suttantika, Dhammadhara, Dhammakathika etc. Thus the early avasas that sprang up with the institution of Vas were nuclei of Buddhist learning and they left a rich heritage of Ecclesiastical laws, Legal commentaries, Stanzas, Fables, Episodes and Anecdotes which formed the spectrum of Buddhist studies.

This provided the non Arahaths to encounter or disprove the arguments of those who opposed or criticised the Buddhist views. This also facilitated the studies of the novice monks to master the various branches of Buddhist studies with great ease and confidence. This shows that the recitation of Patimokkha, Pavarana and Katina ceremonies which emerged with the institution of Vas are religious traditions coming down in an unbroken line from the time of the Buddha and that the crystallization of the Sangha and the systematisation of the Dhamma and the Vinaya are salutary effects of ‘Vas’ lasting for more than 2,600 years.