Pindapata, Alms Gathering

by Chin Kee Thou

Pindapata or alms gathering is the practice of collecting alms-food as observed by Theravada monks or nuns who have gone forth from  ‘home life’ to ‘homelessness’ going from household to household. Many Buddhist countries like Sri Lanka, Thailand and Myanmar still maintain the tradition to go for alms round, while in Indonesia and West Malaysia, monks still go on alms round on a lesser extent,  usually within the vicinity of their temple or monastery. However, living in an urbanised city-state of Singapore, going on alms round can be misconstrued as vagrancy which is deemed unlawful when “going about as a gatherer or collector of alms” under Section 27(1)(e) of the Miscellaneous Offences (Public Order and Nuisance) Act1.

To clarify, Venerable S. Dhammika in his book, A Guide to Buddhism A to Z, differentiates between a beggar who asks or pleads for alms whereas a monk or nun only present themselves at the door of a potential donor, stands quietly for a few moments and after receiving something moves on. He further cites the Mahavastu which says: ‘The wise monk asks for nothing, the noble ones do not hint of their needs. They just stand and let their bowl be seen. This is how the noble ones gather alms. The bowl (patta) in which the food is  received and later eaten out of, is one of the eight requisites of monks and nuns.’

LOCAL PRACTICE

Thus, Buddhist establishments in Singapore: temples, monasteries and centres though provide for the needs of the Sangha,  nevertheless, do organise pindapatato to upkeep the tradition on the practice of monks and nuns going for alms for their daily needs. Some temples, centres and monasteries hold the event as a reminder to the devotees, and one such temple is the Mangala Vihara Buddhist Temple that holds an annual pindapata within its compound organised by the Mangala Vihara  Dhamma Fellowship which debuted in 2013, has held its seventh successive pindapata in 2019.

Typically, an invitation is sent by the organising party to brother monks of other temples, monastery or centres. Alms givers would kneel along the route with their offerings waited patiently in noble silence for the monks walking in single file to pass, upon which foodstuff and requisites would be placed into the alms bowl.

Although many devotees participate with a devout heart but many still do not understand the intrinsic significance and true nature of the event. The enacted gesture is symbolic and to liken it in real life one needs to understand the practice as recorded in the Buddhist scriptures.

MONASTIC PRACTICE 

In real life, the monks go for alms round either in solitude or in a group. In a group, they would walk in single-file, according to seniority based on ordination date order or the number of vassa. They would walk barefooted into a village and then from house to house, not favouring the rich or poor neighbourhoods, accepting, but not requesting, what is freely dropped into one’s bowl. “Herein, sister, a monk  takes food with reflection and judgment, not for sport, not for indulgence, not for personal charm, not for beautifying, but just enough for  the support, for the upkeep of body, for its resting unharmed, for assisting the spiritual life.” (AN, IV, 159)

WHY ALMS GATHERING?

Alms gathering or pindapata is the practice of collecting alms-food, as observed by Theravada Buddhist monks who have gone forth from ‘home life’ to ‘homelessness.’ They go from house to house to receive food adhering faithfully to the tradition and the lineage of the Buddhas, past, present and the future. When the Bodhisatta Prince became a recluse, Ghatikara Brahma who happened to be an old friend in the lifetime of Buddha Kassapa, heard of him going forth on a  noble renunciation offered him the eight requisites, among them was a bowl with its bag for alms gathering. Lord Buddha proclaims: “My ancestors are the Buddhas, in successive order of the Buddhavamsa from Dipankara, Kondanna, Mangala down to Kassapa. Beginning with Dipankara and ending with Kassapa, my preceding elder brethren Buddhas, twenty-four in number, and with all the thousands of  Buddhas as many as sands of the Ganges, had always gone to each successive house to receive alms. This very practise of receiving  alms from one door to the next had always been our means of livelihood.” (Mahabuddhavamsa)

WHAT IS ALMS FOOD?

Thus, alms-food is elucidated as ‘any sort of food or nutriment’ is called ‘alms food’ or ‘pindapata‘ – literally means ‘lump dropping’,  because of its having been dropped (patitatta) into a bhikkhu’s bowl during his alms round (pindloya). Or alms-food (pindapata) is the  dropping (pata) of the lumps (pinda); it is the concurrence (sannipata), the collection, of alms (bhikkha) obtained here and there, is what  is meant.” (Vism. I, 89)

It is further elaborated as “the dropping (pata) of the lumps (pinda) of material substance (amisa) called alms (bhikkha) is “alms-food”  (pindapata); the falling (nipatana) into the bowl of lumps (pinda) given by others, is what it is meant.”

He gleans that alms-food (that of lumps he seeks it by approaching such and such a family, thus he is called an ‘alms-food [eat]er’ (pindapatika). Or his vow is to gather (patitum) the lump (pinda), thus he a  ‘lump-gather’ (pindapatin). To ‘gather’ is to wander for. A ‘lump-gather’ (pindapatin) is the same as an ‘alms-food-eater’ (pindapatika).  Thus, the practice of the alms-food-eater is the ‘alms-food-eater’s practice’. (Vism. II, 5 iii)

ALMS ROUND AND ITS BENEFITS

Monks mindfully observe noble silence not to engage in talking or chatting or to endear themselves to the lay followers with the intention of improving their intake during alms rounds, not to ask for anything directly except in an emergency, not to express thanks for donations received, and to receive without establishing eye contact. “Then again, a monk is content with any sort of alms food and speaks in praise of such content. For the sake of getting alms-food, he resorts not to what is unseemly and unbecoming. If he gets not alms food  he is not dismayed thereat: and if he does get it he is free from the bond of selfishness, of greed, of craving for it.” [AN, IV, III, 28(2)]

With pindapata, Buddhist monks need not worry about food and this affords them the time to practise the Dharma. “From householders,  the homeless receive these basic necessities of life. Robes to wear and a place to dwell, dispelling the hardships of the seasons.” (It.  8-13)

As a Buddhist monk is known in Pali language as ‘bhihkku’ – meaning ‘one who lives on alms’ just like the past, the present or the future alms gathers, living on alms should review himself whether worthy of alms food, like the Buddha teaches Sariputta: “… whatever recluses and brahmans in the past have purified their alms-food have all done so by repeatedly reviewing thus. Whatever recluses and brahmans in the future will purify their alms-food will also do so by repeatedly reviewing thus. Whatever recluses and brahmans in the present are purifying their alms-food are all doing so by repeatedly reviewing thus. Therefore, Sariputta, you should train thus: “We will  purify our alms-food by repeatedly reviewing thus. This is how you, Sariputta, must train yourself.” (MN.III,297)

“What are the benefits of a monk’s observance of his regular alms round? One thinks of benefitting all beings equally and destroys the faults of enjoyment. One is not pleased when invited, is not pleased with many words, and does not call on householders. One does not walk hurriedly. Rare as the moon at full, one appears and is appreciated and honoured. One gets a following of good men. This  observance is doubt-free.” (Vimuttimagga)

ALMS GIVING AND ITS BENEFITS

However, in reality, monks leave the vihara in the morning for their alms round going from household to household. Many alms givers waited patiently in noble silence anticipating the arrival of the alms gathers kneeled in single file along the route of the monks going from household to household for alms gathering. As the monks walked pass he or she would mindfully place the offerings into the alms bowl.

When one offers alms mindfully to the monks, one should reflect thus, “He gives what is pure and excellent, allowable drinks and food at the proper time: he gives gifts to fertile fields of merit, to those who lead the spiritual life. He does not feel regret, having given away many material things. Those with deep insight would praise the gifts given in this way. Having thus practised charity with a mind freely  and generously, one is intelligent and wise, rich in faith, will be reborn in a pleasant, unafflicted world.” (AN.8:37)

General Siha once asked the Lord: ”Is it possible to see the results of generosity?” And the Lord said: “Yes it is possible to see the result of generosity. The giver, the generous one, is liked and dear to many. … Good and wise people follow the generous person. …  The generous person earns a good reputation. … This is the result of generosity. Once again, in whatever company he enters, be it nobles, brahims, householders or monks, the generous enters with confidence and without trouble. And finally, the giver, the generous person, is reborn in heaven after death. This is a result of generosity that can be seen hereafter.” (AN.III,39)