The origins and practice of Pindapatha
by Ven. Sekara
The word Pindapatha is a combination of two words “Pinda” and
“Patha”. “Pinda” means food and “Patha” means bowl. Therefore,
Pindapatha means literally “placing of food in a bowl”. There is
evidence that this custom had been followed by Shramanas even in
pre-Buddhist times. It can be presumed that this was introduced by the
Shramana Movement and definitely not by the Buddha.
The Shramana movement arose against Brahmins, the oldest religious
group in recoded Indian history
The Brahimin was a carnal layman. He had his own livelihood, but he
accepted what was offered by pious people. Shramana was a totally
different breed from Brahmins. He was a person who rejected the lay life
totally.
The Buddha belonged to the Shraman Movement and He followed the
Pindapatha custom. However, He developed the custom as a more
disciplined movement for Bhikkhus.
The word “Bhikkhu” literally means “one who lives by Pindapatha” thus
implying the specific significance for Pindapatha in Buddhism. This
possibly could be the reason why the Buddha identified His disciples as
“Bhikkhus”.
According to Buddhism, there is no harm in accepting alms people
bring to the temple or they provide in their houses. But what is
considered important is living by Pindapatha. The custom helps to
develop Bhikkhu qualities such as contentment and humility. It also
provides opportunities for the rich and the poor to gather merit.
Different custom
The Pindapatha is not just begging. It's a totally different custom.
We can understand it properly only when we refer to the teachings of the
Buddha on Pindapatha. They are found in Suttas and Vinaya Pitakas.
The Bhikkhu who goes on Pindapatha wears single lined and double
lined robes together. The Patha (the bowl) is special equipment Bhikkhus
use for having food. It is carried in the left hand and is kept on his
belly above the navel and is covered with the robe. He is supposed to
use his right hand to keep the robe properly when walking. Then he
leaves for village with gentle walk looking forward about a yoke-pole
length distance.
A Bhikkhu does not differentiate between the rich and the poor, the
high and the low castes and goes to all the households when going on
Pindapatha. He should not consider the taste of the food or who offers
which food, but ought to accept whatever is offered by pious people.
Being choosy on food or those who give food has been rejected by the
Buddha as they are not suitable for Bhikkhus.
The Bhikkhu should always go to the front door. He should stand a
respectable distance from the house. He should not enter or leave
quickly.
He observes to fathom whether or not the inmates are willing to offer
food and if he feels that they are willing to offer he remains there and
if he feels that they are reluctant to offer him alms he leaves the
premises.
Limit
When receiving alms the Bhikku extends his Patha by both his hands
towards the person offering alms. He is not supposed to look at the face
of the devotee, to smile or talk with him. He is also not supposed to
ask for any particular food from the devotee. If the devotee seems to be
going to offer curries in addition to rice the Bhikkhu should remains
there.
The Bhikkhu is permitted to accept Pindapatha only up to half of the
Patha and stop the Pindapatha journey once the half way mark is reached.
Greed or having too much food is not suitable for him.
After receiving enough food, the Bhikkhu starts his journey back to
he temple. If the feels hungry and there is not enough time to get back
to the temple he is permitted to have his food under a tree or in a rock
cave where water is available.
He should avoid partaking food in crowded places or on the streets.
Water should be filtered before drinking. If a filtering cloth is not
available, water should be filtered with a corner of robe.
Procedure
If there are more than one Bhikkhu in temple, they all can go on
Pindapatha together. They should go in a line one behind the other
keeping a distance of six to seven feet according to seniority. They
need to go on the same road. He who receives enough food should go back
to the temple. Then he can make arrangements to have alms. If there is
food remaining, it can be given to beggars or animals. Any remaining
food should be kept on the ground where there is no grass.
For breakfast Bhikkhus should go on Pindapatha sometime after the
sunrise. For lunch they should go on Pindapatha and finish having food
before mid-day. Having food in the afternoon is considered as
Vikalabhojana (untimely meal). During the Buddha's time Pindapatha was
done once a day.
Bhikkhus are not expected to go on Pindapatha to places where there
are prostitutes and liquor bars. If any Bhikkhu enters such a palace
unknowingly, he should leave the place as soon as possible.
The great renunciation of Prince Siddhartha took place on an Esala
Full Moon Day. That was the day he went on Pindapatha for the first time
in his life. When he was ready to have the Pindaptha alms he was
nauseated by the sight of the food which was an unpleasant mixture far
from appetising.
Ven. Kumara Kassapa
There was a poor old woman in Sawatti city and she used to serve a
spoonful of rice to Ven. Kumara Kassapa Thera every day. He resembled
the Buddha. Once the Buddha arrived the woman thought that it was Ven.
Kumara Kassapa Thera and served a spoonful of rice. Later Ven. Kumara
Kassapa Thera arrived. Then the woman realised what happened and
followed the Buddha asking for the spoonful of rice back. The Buddha
allowed her to take it back. The woman served in to Ven. Kumara Kassapa
Thera. He was shocked by the incident and after that he never lived
there until his passing away.
The Englishman Robert Knox had made a description in his book ‘A
historical relation of the island Ceylon'. “There is a marvellous kind
of beggars in Ceylon.
They are bald headed and wear the same kind of dress. They go on
begging food from hosue to house with a round bowl in their hands. The
most marvellous thing is the people give them most precious food they
have and lastly worship also”.
The Pindapatha custom still prevalent in Buddhist countries,
particularly in Sri Lanka.
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