The Code of Discipline (Pātimokkha in pāli) contains 227 rules for bhikkhus and 311 rules for bhikkhunīs governing their daily life, their behavior, but not of their practice. 
The main objectives of the Discipline Code are: 
To give a good image to the lay people who were the ones who supported, sustained and maintained this community, making it possible for them to free themselves from work and spend all their time in practice. 
2. Maintain discipline and harmony in the Sangha. 
3. Prevent morality violations. 
These rules were read every fortnight in the assemblies of bhikkhus and bhikkhunīs to purify the community and remind them of the importance of the Discipline. 
Some rules contain moral principles; but the greater part of them establish the prescriptions of the order concerning dress, food, ceremonies, etc., and the punishment incurred for their non-observance, punishment which in four cases consists in expulsion from the order, others in probation or suspension for a determined time, others in confiscation and confession, and others in confession. 
To call the bhikkhus monks is highly improper, since the Buddhist order has nothing in common with the Christian orders. The former lacks monasteries, abbots, hierarchy and vows of obedience. No member of the order is a priest, nor does he have the power of absolution, and everyone can leave the association at any time without any formality. We have already seen, moreover, that the rules have mainly a practical character and mark the conduct to be observed among the individuals with respect to the things held in common. 
In any case, the Code of Discipline uses this name and its derivatives in the sense of obligation or code. The history of the Pātimokkha in India is very obscure: preserved probably by the various early Buddhist schools, when after six or seven centuries, some Buddhists left the Pāli for Sanskrit, they also dispensed with the Pātimokkha, since it is also not found among the numerous sects in China and Japan that followed the doctrines of reformed Indian schools. 
Although it was rescued by the Theravadin sect in the 12th or 13th century, today it makes little sense to impose strict rules on certain individuals who want to stop working to devote themselves exclusively to the practice so that the devotees will see them as ethical and thus gain merit for supporting them materially. 
The mendicant, the bhikkhu, the one who begs for food was a popular figure in India, rooted since ancient times, that the Buddha used to organize his Sangha of bhikkhus and his Sangha of bhikkhunīs, to free them from their demanding daily tasks typical of that prehistoric society. Nothing to do with the present times where we have savings, scholarships, vacations, retirement or retirement.