The Chapter which had power to accept new monks and regulate discipline consisted of the monks inhabiting a parish or district, whose extent was fixed by the Sangha itself.  Its reality as a corporate body was secured by stringent regulations that under no excuse must the Bhikkhus resident in a parish omit to assemble on Uposatha days[538].  The Vinaya[539] represents the initiative for these simple observances as coming not from the Buddha but from King Bimbisara, who pointed out that the adherents of other schools met on fixed days and that it would be well if his disciples did the same.  He assented and ordered that when they met they should recite a formula called Patimokkha which is still in use.  It is a confessional service, in which a list of offences is read out and the brethren are asked three times after each item “Are you pure in this matter?” Silence indicates a good conscience.  Only if a monk has anything to confess does he speak.  It is then in the power of the assembly to prescribe some form of expiation.  The offender may be rebuked, suspended or even expelled.  But he must admit his guilt.  Otherwise disciplinary measures are forbidden.

What has been said above[540] about the daily life of the Buddha applies equally to the life of his disciples.  Like him they rose early, journeyed or went to beg their only meal until about half-past eleven and spent the heat of the day in retirement and meditation.  In the evening followed discussion and instruction.  It was forbidden to accept gold and silver but the order might possess parks and monasteries and receive offerings of food and clothes.  The personal possessions allowed to a monk were only the three robes, a girdle, an alms bowl, a razor, a needle and a water strainer[541].  Everything else which might be given to an individual had to be handed over to the confraternity and held in common and the Vinaya shows clearly how a band of wandering monks following their teacher from place to place speedily grew into an influential corporation possessing parks and monasteries near the principal cities.  The life in these establishments attained a high level of comfort according to the standard of the times and the number of restrictive precepts suggests a tendency towards luxury.  This was natural, for the laity were taught that their duty was to give and the Order had to decide how much it could properly receive from those pious souls who were only too happy to acquire merit.  In the larger Viharas, for instance at Savatthi, there were halls for exercise (that is walking up and down), halls with fires in them, warm baths and store rooms.