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Early Monastic Buddhism v1.c19.s9: Uposatha and Pātimokkha Assemblies

Early Monastic Buddhism v1.c19.s9

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Uposatha and Pātimokkha Assemblies

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Following the practice of the non-Buddhist sects, Buddha introduced (tradition says at the instance of King Bimbisāra) the fortnightly sitting of monks either on the 14th or 15th (and/or 8th) day, to hold discussions about the Dhamma and Vinaya and to recite the rules of the *Pātimokkha*.¹ Before the recitation, the preliminaries to be attended to, were: Sweeping of the Uposatha hall, provision of seats, lamps and drinking water, formal announcement of the day, declaration of *Pārisuddhi* of all the members, selection of monks to put and answer questions relating to *dhamma* and *vinaya*, counting of the members to ascertain the completeness of the Sangha.²

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¹ Cf. *IHQ*., XII (1936), pp. 383-390: Uposatha by J. Przyluski; *Journal of Buddhist India* (1927), pp. 304 ff.: Uposatha by G. D. De.

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² Sangha would not be complete unless all the bhikkhus attended the meeting personally or by proxy.

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As completeness implied a jurisdiction of the Sangha, rules were framed for defining the limits (*sīmā*) of a Sangha, i.e., of a *Pātimokkha* assembly. Formal selection was made of the spot where the monks were to meet for the purpose of a *Pātimokkha* assembly. Completeness of an assembly implied also the presence of not only all the existing members of an *āvāsa* but also of those who might belong to another *āvāsa* but happened to be present on the Uposatha day within the *sīmā* of that *āvāsa*. There were occasions when the members of an *āvāsa* held an assembly without being assured of the presence of members belonging to another *āvāsa*, but dwelling within the *āvāsa* on the Uposatha day. Rules were prescribed for bonafide mistakes but, as a rule, if the members of another *āvāsa* were larger in number, the assembly had to be held anew.³ When however an assembly was held deliberately to avoid or exclude the incoming members of another *āvāsa*, the members joining the assembly became guilty of either *dukkaṭa* or *thullaccaya* according to the nature of the intention. The bhikkhus, however, were directed not to leave their residence on the Uposatha day except on an urgent business of the Sangha.¹

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³ *Mv*., ii, 28, 4.

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¹ *Mv.*, ii, 35.

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The bhikkhus were required to attend the assembly fully dressed (*ticīvarena avippavāsa*) with certain exceptions, recite the rules of the Pātimokkha in extenso, abridging it only in cases of danger. In cases of necessity bhikkhus from other *āvāsas* were invited for reciting the Pātimokkha.

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There were special procedures for the declaration of *Pārisuddhi* by a sick monk, for obtaining his consent to the ecclesiastical acts passed in the assembly, and for dealing with a monk who has become insane. The minimum number of members who could hold a Pātimokkha assembly was four; for declaration of Pārisuddhi only, the minimum number of bhikkhus required was two,² and in both the cases actual attendance of the members was indispensable. If there were only one bhikkhu in an *āvāsa*, he had to take to *adhiṭṭhāna*.³ The *pārisuddhi* of an assembly was obtained by making all the members declare individually that they had not committed any breach of the Pātimokkha rules during the preceding fortnight, or by making those who had committed any breach confess their offences. There were exceptional occasions when collective declaration of *pārisuddhi* was accepted.⁴

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² There is a special procedure in case of one bhikkhu. See *Mv.*, ii, 26. 9.

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³ *Adhiṭṭhāna*=resolution, self-determination.

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⁴ *Mv.*, ii, 27. 8.

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The recitation of the Pātimokkha could be made only in an assembly in which the members had declared their *pārisuddhi* and in which there were no bhikkhunīs, sāmaṇeras, sāmaṇerīs, or any bhikkhu undergoing punishment, or persons not admissible to the *Sangha*.¹ In the *Cullavagga*² it is laid down that the recitation of the Pātimokkha should be interdicted (*Pātimokkham thapetabbam*) if there were any impure bhikkhu in the assembly. The interdiction was required in cases where bhikkhus were too obstinate to acknowledge their guilt.

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¹ *Mv.*, ii, 36.

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² *Cv.*, ix.

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