CHAPTER-IV Recital Patimokkha and Its Objectives
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106 CHAPTER-IV Recital Patimokkha and its Objectives 4.1. The definition oi Patimokkha In the third chapter, we have discussed early Buddhist monasticism and the promulgation of the Vinaya. In this chapter, we shall analyze the recital of Patimokkha and its Objectives in general. Initially we shall discuss the definition of the term Patimokkha for the sake of understanding of its origin. Regarding the meaning of the word Patimokkha, although we find that there are different interpretations of it in the Pali literature. Our concern is to define the meaning of Patimokkha according to Theravada Pali literature. The references quoted below are fi"om the Pali sources: (1) Patimokkhanti ddimetam mukhetam pamukhametam kusaldnam dhammdnam tena vuccati patimokkhanti pdtimokkham- It is the beginning, it is the face (mukha) it is the principle (pdmukha) of good qualities, it is called Patimokkha. (2) Yo tarn pdtirakkhati tarn mokkheti moceti apayikddi dukkhehi tasmd patimokkhanti vuccati- whosever observes the rules of Pdtimoka delivers fi-om sufferings such as of the inferior states, and so it is called Patimokkha fi-om an old TTka, quoted by Subhuti. ' . Vin. III. P. 141. (Mahavagga Paji) 107 (3) Pdtimokkhanti atimokkham patippamokkharh atisetham atiuttamarh- the Patimokkha is that which is the highest, the extraordinarily high, the very best and very highest.'^ The term Patimokkha is available to us in several recitations. Some are in Indian languages and others in Tibetan or Chinese translation. However, of them only one the pali is still a living tradition, recited fortnightly and put into practice by Theravada Bhikkhus through the world. The meaning of the term Patimokkha is a matter of conjecture. According to the Mahdvagga,^ it means "the beginning, tlie head (or entrance-moA:^/ia), the foremost {Pamukkha of wholesome qualities. Moreover, the word Patimokkha is defined in the PTS Pali dictionary as 'that which should be made binding'. It refers to a collection of rules defining the proper conduct for members of the Buddhist Order for Bhikkhus (monks) and BhikkhunTs (nuns). There are two Pdtimokkhas: the Bhikkhupdtimokkha for Bhikkhus and the BhikkhunTpdtimokkha for BhikkhunTs. The Patimokkha for the monks consists of 227 rules, and the Patimokkha for nuns has 311 rules. The rules are divided into eight categories, Pdrdjika, Samghddisesa, Aniyata, Nissaggiyapdcittiya, Pdcittiya, Pdtidesaniya, Sekhiya and Adhikaranasamatha, the Bhikkhunipdtimokkha dose not have any Aniyata rules. These categories determine the seriousness of the rule, and what should be done after breaking the rule. The Adhikaranasamatha are a bit different, in fact they are not really rules, but ways in which conflicts within the Saihgha (monastic community) can be resolved. There are various extent ' .Vism. P. 43. (Visitddhimagga) ^. Yin. III. P. 141. {Mahavagga Pali) 108 versions of the Pdtimokkha, of different early Buddhist school. Complete versions exist of the Pdtimokkha of the Theravada and Dharmaguptaka schools. 4.2. The history of recital oi Patimokkha The background of the fortnightly recitation of the Pdtimokkha is found in the second section of the Mahdvagga of the Vinaya-pdtimokkha. The discussion here dose not give all the details relating to twice monthly recitation. Specific instructions for BhikkhunTs are given in the Vinaya- Pitaka. King Bimbisdra noticed that people v^ent to hear the teachings of other sects when they met on the eighth day and the fourteenth or fifteenth day of the fortnight. He suggested to the Buddha that his Bhikkhus should do the same. When the Buddha informed the Bhikkhus that they were allowed to meet in this manner, they did so but remained silent. People criticized them for this, and the Buddha then told the Bhikkhus they could teach the doctrine at those times. Then he decided to have the Bhikkhus recite the rules of training he had laid dovm. The Buddha told the Bhikkhus of his decision and laid down the wording for the introduction. A number of regulations regarding the recitation are given in the second section of the Mahdvagga. The Buddha reduced the Uposatha days for reciting the Pdtimokkha to two in a month on either the fourteenth or fifteenth day of the fortnight. All the Bhikkhus of one residence should come together for the recitation, which led to the establishing of boundaries and a hall for the Uposatha. " . Vin. III. Pp. 139-140. {Mahavagga Pali) 109 For the recitation of the Patimokkha, it must be the right day,^ there must be a minimum of four Bhikkhus, the Bhikkhus present must not be guilty of the same offence and no unsuitable person should be present. If only two or three Bhikkhus are present, they simply make a declaration of their purity. If a Bhikkhu is alone, he should do the four preliminarily duties, then make a determination that the day is an Uposatha day for an individual. Before the recitation, any Bhikkhu who has committed an offence must confess it to another Bhikkhu. The four prelirriinary functions are to be performed, and the five preliminary duties must be fulfilled. How these preliminary functions and duties are presented at the beginning of the recitation of the Patimokkha differs from one monastic tradition to another. The Patimokkha is normally recited by a Thera, but if a Thera is not able to do so, an experienced, competent Bhikkhu may recite it. There are five ways of reciting the Patimokkha. (1) The introduction is recited, and the rest is announced without being recited; (2) The introductions and the first four rules are recited and the rest is announced; (3) The thirteen Samghadisesa rules are added to the second type of recitation; (4) The two indefinite rules are added to the third type of recitation; (5) The entire Patimokkha is recited.^ ^. Vin. III. P. 140. {Mahdvagga Pali) \ Ibid. P. 151. 110 4.3. Meaning of Uposatha and its kinds Uposatha is translated as 'entering to stay", equivalent to our observance of the precepts. It was tradition before the Buddha time, fixed for the observance upon the full moon day and upon the dark of the moon, as well as upon the quaiter moon days, respectively Uposatha by ancient laypeople in India. As a matter of fact, King Bimbisara asked to the Buddha to do Uposatha. From that time Uposatha tradition was begun up to present day. As regards the assembly of Bhikkhus, however, the Buddha allowed them to make Uposatha only upon the full moon and the dark moon days. On the fourteenth and fifteenth days in a month they were allowed to hold the Uposatha once at the special boundary-building or Simd. In the life-time of the Buddha, delivered the Noble teaching in the assembly of the Samgha and rose up those virtues which are the heart of the Sdsand and as given in the Ovdda-pdtimokkha} As the regard; we can clearly emerging that the Buddha wished to see all Samgha meeting and unity of Samgha. Later on, the Buddha permitted the Samgha to have Uposatha themselves. In each group, one Bhikkhu should recite the training-rules which are called the Pdtimokkha, in the midst of the Samgha. A part from these two days, the Buddha allowed Bhikkhus to make extra Uposatha in some cases, as when Bhikkhus have been broken apart or by schism and are then reconciled, called sdmaggT-uposatha or samghasamagga which is just to unite again and not a legal significance but social significance. Sima is the Buddhist ordination hall in theravdda Buddhism. Ovdda-patimokkha means the admonishment of the Buddha for the Bhikkhus. Ill On the other hand, Uposatha means living with purified STla (morality). It must be performed fortnightly. It is called as Samgha, Gana, Puggala and Adhitthana Uposatha. Recitation of the Pdtimokkha was the soul of the Uposatha meeting. If Bhikkhus met together four or more in number, the Budddha has ordered them to recite the Pdtimokkha in the Samgha Uposatha. This recitation served the double purpose of keeping the rules fresh in the minds of the monks and nuns, and of giving the opportunity to each member of the monastic community, while the rules were being recited. In the Suttavibhahga, a Bhikkhu is usually shown as a vowing his offense to the Buddha, or to one of the monks, or to a group of monks, which he had committed it, and not as waiting to avow it before the assembly {Samgha) of monks. He was thus "pure" for the Uposatha ceremony, and could take his place at the meeting.^ If there are only two or three Bhikkhus, they are called a Gana Uposatha. They are allowed to inform each other of their purity and reciting a passage, ''Parisuddho aham bhante. Parisuddhoti mam dharetha" saying this three times it is translated, T, sirs, am entirely pure. May you hold that I am pure?,9,1' 0 Puggala uposatha is performed by two Bhikkhus individually reciting the same passage as mentioned above. '. Kin.A. P. 95. {knkhavitaram Afthakathar) '" . Ibid. 112 Adhitthana Uposatha is performed by one Bhikkhu who stays alone, mentally saying, ''Ajja me uposatha pannarasoti (or catuddasoti) AdhUthdmr Before all these Uposatha are performed each member of the Sarhgha shall confess their offenses. The Buddha announces that all members of Sarhgha must be within a boundaries or Sima. When Uposatha-day comes round, the Theras should go to the Uposatha-hvXi^mg first and order Bhikkhus to help sweep thai place. If it is dark then it should be lighted. Drinking water and water for general usage should be set out and arrange place and finished before the meeting of the Sarhgha. These four duties are called Pubbakararia, translated as 'the duties which should be done before'. Another five duties are also called Pubbakicca. These are: 1.