monasticismwith his passing monks have to rely on past monastic precedents and
teachings of the founder. The monastic order is united by its rules embod-
ied in the Pātimokkha, which means bond. These various rules are com-
mitted to memory and periodically recited by the entire brotherhood. The
Pāli canon contains 227 rules, the Chinese version 250 rules, and the
Tibetan code embodies 253 rules. Divided into eight parts according to
cases, the Pātimokkha elucidates, for instance, four cases that result in
expulsion from the order: sexual intercourse, stealing, killing someone,
hiring a killer or desiring the death of another. Less serious violations
involve lighter sanctions, but the act of confessing violations remains
intact. In addition to the Pātimokkha rules, the monastic community is
guided by the Vinaya Piæaka, a canon regulating monastic life for an
individual and community. The term vinaya means literally “to lead
away from” moral and ethical errors and transgressions. This code of
discipline is intended to lead a monk or nun to salvation by attacking the
false notion of ego-consciousness.
The lifestyle of a Buddhist monk is characterized by begging, a prac-
tice from which the term bhikãu (beggar) for monk originates. Monks
work, study scripture, copy texts, and meditate within the monasteries.
Monks are only allowed to own a razor (to shave their face and head),
begging bowl, three robes, a cord worn around the waist, a needle to
mend their robes, water strainer, and a toothpick. Although Buddhist
monks eventually settle into permanent communities, the wandering
lifestyle never loses its allure. Becoming a monk involves a formal act
of renouncing the world, accepting a life of poverty, adhering to the
monastic code, and accepting a life of celibacy. When the renouncing of
the world becomes ritualized a monk renounces his caste, kinship, and
social mark, a ceremony that also includes accepting robes and a beg-
ging bowl. The intention of such a regimen is absolute detachment from
the world, control of one’s body and senses, and turning inward to
achieve liberation.
Formative Buddhism recognizes two levels of ordination: novice and
full ordination. The first level does not involve a formal affair, but an
aspirant must be fifteen years old, recite the three refuges, shave his head,
don robes, and resolve to abide by the ten precepts. There are eight
requirements for full ordination: one must be a human being, be twenty
years old, have the permission of parents or wife, be free of debt, free of
disease, be a free man, not be in the employ of the government, and have
one’s own alms bowl and robes. If a candidate is eligible, he is presented
to the assembly of monks, and it is necessary for ten monks to be present
for a valid ordination. A senior monk asks three times whether the broth-
erhood favors admission. If there is no dissent, the aspirant is accepted