This research has three aims; 1) to study the Kathina and Culakathina rob offering ceremony in Buddhism, 2) to study Culakathina tradition In Lanna Buddhists., and 3) to study the value of Culakathina robe organizing of Wat Analayotipyaram. This study is based its data on documents and interview.

Findings indicate that the Tipitaka does not state directly about Culakathina, but it is mentioned in the Dhammapada commentary in Khuddakanikaya. According to the story, at the end of Kathina robe offering period, Venerable Anuruddha whose robs were very old was given  support from the Buddha and Sangha to find a piece of cloth  to make a robe, but cloth was insufficient. A female deity came to offer a divine cloth. The Buddha and Sangha were in rushing to finish making robe within a day. This became the tradition of Culakathina robe offering in later time. But the account of Culakathina in Lanna was said to have originated from Chiangtung which narrates the same story as in the Dhammapada commentary.

Culakathina is found only in the North and Northeast and it was not popular and practiced as nowadays. In Phayao province itself, there is no evidence of existence of Culakathina until the first offering was performed in 2450 initiated by Venerable Phratepvisuddhiyana ( Phra Ajan Paiboon Sumangalo) who wants to preserve and this tradition to the next generation. Since then it became an annual tradition of the temple till present with three important stages; 1) cotton planting on Visakha day, 2) watering and caring on raining treat day and, 3) Culakathina offering after rainy retreat.

The procedures of Culakathina of Wat Analayotipyaram does not differ from general Culakathina, but it has distinctive characteristics in terms of application of Culakathina with local Lanna tradition and an addition of two stages as mentioned to create unity between  benefactor and local community prior to offering ceremony which is the highlight of the ceremony.

Findings indicate social value, education and cultural promotion including community income. In social value, a unity is established to all on the day of growing and watering cotton 6 months prior to Culakathina offering. In educational value, all participants including youths are able to observe procedures of Culakathina robe making. Besides, cultural activities like local bazar, Lanna music and dances are part of cultural promotion to tourists and encourage local youths to show appropriately. In addition, community can earn income from gift shop and souvenir. Finally, this ceremony supports tourism in Phayao as well.