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CHAPTER TEN
Sekhiya
~~~~~~~
This term, as an adjective qualifying a duty, means "to be
practiced" or "to be trained in." As the name of a training rule,
it means "to be followed." There are 75 training rules in this
category, divided by subject into four groups: etiquette in dressing
and behaving when in inhabited areas; etiquette in accepting and
eating alms food; etiquette when teaching the Dhamma; and etiquette
in urinating, defecating, and spitting.
The rules themselves do not impose a direct penalty. Instead,
they simply say, "(This is) a training to be observed." The
Vibhanga, though, says that to violate any of these rules out of
disrespect incurs a dukkata. To violate them unintentionally,
unthinkingly, or unknowingly, or to disobey them when there are
dangers or (in most cases) when one is ill, incurs no penalty.
The Commentary adds that "unknowingly" in this case does not mean
not knowing the rule. For a new bhikkhu not to make the effort to
know the rules, it says, would qualify as disrespect. So
"unknowingly" here means not knowing that a situation contrary to
the rules has developed. For instance, if one does not know that
one's robes have gotten out of kilter, that would not count as a
breach of the relevant rule.
* * *
Part One: The 26 Dealing with Proper Behavior
The Canon contains several stories in which a bhikkhu's behavior
causes another person to become interested in the Dhamma. The most
famous example is the story of Ven. Sariputta's first encounter with
Ven. Assaji.
"Now at that time the wanderer Sanjaya was residing in
Rajagaha with a large company of wanderers -- 250 in all.
And at that time Sariputta and Moggallana were practicing
the celibate life under Sanjaya. They had made this
agreement: Whoever attains the Deathless first will inform
the other.
"Then Ven. Assaji, arising early in the morning, taking his
robe and bowl, entered Rajagaha for alms: gracious in the
way he approached and departed, looked forward and behind,
drew in and stretched out his arm; his eyes downcast, his
every movement consummate. Sariputta the wanderer saw Ven.
Assaji going for alms in Rajagaha: gracious...his eyes
downcast, his every movement consummate. On seeing him, the
thought occurred to him: 'Surely, of those in this world
who are arahants or have entered the path to arahantship,
this is one. What if I were to approach him and question
him: "On whose account have you gone forth? Who is your
teacher? In whose Dhamma do you delight?"'
"But then the thought occurred to Sariputta the wanderer:
'This is the wrong time to question him. He is going for
alms in the town. What if I were to follow behind this
bhikkhu who has found the path for those who seek it?'"
Even though the following rules deal with minor matters, a bhikkhu
should remind himself that the minor details of his behavior can
often make the difference between sparking and killing another
person's interest in the Dhamma.
1. [2]I will wear the lower robe [upper robe] wrapped around
(me): a training to be observed.
To wear the lower robe wrapped around means to wear the upper edge
circling the waist, covering the navel, and the lower edge circling
the knees. The Commentary states that when standing, the lower edge
should be not more than eight fingerbreadths below the knees,
although if one's calves are disfigured, it is all right to cover
them more than that.
To wear the upper robe wrapped around means, according to the
Vibhanga, keeping both ends of the top and bottom edges level. The
bottom edge of the upper robe, though, does not have to be level
with the bottom edge of the lower robe. Given the size of the upper
robe in the Buddha's time, it would not have extended down that far.
Intentionally to wear either robe hanging down in front or in back
is a breach of these rules. The Commentary states that the purpose
of this rule is to prevent bhikkhus from wearing their robes in any
of the various ways that lay people in those days wore theirs --
e.g., pleated "with 100 pleats," tied up, or tucked up between the
legs. It also comments that since these rules are not qualified, as
the following ones are, with the phrase, "in inhabited areas," they
should be followed in the monastery and wilderness areas as well.
As a practical matter, though, if one is working on a high ladder or
in a tree, it is a wise policy to tuck one's lower robe up between
the legs for decency's sake.
3. [4]I will go [sit] well-covered in inhabited areas: a
training to be observed.
The Vibhanga does not define //inhabited areas// in this or any of
the following rules. The term thus probably has the same meaning as
under Patidesaniya 1: in the homes of lay people, or along the
streets and alleys of villages, cities, or towns. This does not
include, however, monasteries located in inhabited areas, although
many such monasteries make it a rule that bhikkhus living with them
observe many of these rules when outside of their personal quarters,
even though they are still within the monastery grounds.
//Well-covered//, according to the Commentary, means not exposing
one's chest or knees. One should have the upper edge of the upper
robe around the neck, and the lower edge covering the wrists. The
lower edge of the lower robe, as stated above, should cover the
knees. When seated, only one's head, hands and legs from the calves
on down should show.
Rule #4 here has an added no-offense clause: There is no offense
if one sits not "well-covered" within one's residence (%).
According to the Vinaya Mukha, this means within one's room if one
is staying overnight in a lay person's home; when outside of one's
room, though, one should follow the rule.
5. [6]I will go [sit] well-restrained in inhabited areas: a
training to be observed.
//Well-restrained//, according to the Commentary, means not
playing with the hands or feet. This would include such things as
dancing, cracking one's knuckles, wiggling one's fingers or toes.
7. [8]I will go [sit] with eyes lowered in inhabited areas:
a training to be observed.
The Vibhanga says that a bhikkhu should keep his gaze lowered to
the ground the distance of a plow's length ahead of him -- this
equals two meters, according to the Commentary. The purpose of this
rule, it adds, is to prevent one from gazing aimlessly here and
there at the sights as one walks along. There is nothing wrong,
though, in looking up when one has reason to do so. An example
given in the Commentary is stopping to look up and see if there are
dangers from approaching horses or elephants. A more modern example
would be checking the traffic before crossing a road.
9. [10]I will not go [sit] with robes hitched up in
inhabited areas: a training to be observed.
According to the Commentary, to hitch up one's robes means to lift
them so as to expose either side or both sides of the body. Rule
#10 here, like Sekhiya 4, does not apply when one is sitting in
one's residence in an inhabited area.
11. [12]I will not go [sit] laughing loudly in inhabited
areas: a training to be observed.
According to the Vibhanga, if there is any reason for amusement,
one should simply smile.
13. [14]I will go [sit] (speaking) with a lowered voice in
inhabited areas: a training to be observed.
The Commentary defines a lowered voice as follows: Three bhikkhus
are sitting in a row at intervals of three meters. The first
bhikkhu speaks. The second can hear him and clearly catch what he
is saying. The third can hear his voice, but not what he is saying.
If the third can clearly catch what he is saying, it maintains, the
first bhikkhu is speaking too loudly. As the Vinaya Mukha notes,
though, when one is speaking to a crowd of people, there is nothing
wrong in raising one's voice provided that one does not shout. And
as the no-offense clauses show, there is nothing wrong in shouting
if there are dangers -- e.g., someone is about to fall off a cliff
or be hit by a car -- or if one's listener is partially deaf.
15. [16]I will not go [sit] swinging the body in inhabited
areas: a training to be observed.
This means that one should keep one's body straight. Rule #16,
like Sekhiya 4, does not apply when one is sitting in one's
residence in an inhabited area.
17. [18]I will not go [sit] swinging the arms in inhabited
areas: a training to be observed.
According to the Commentary, this means that one should keep one's
arms still, although as the Vinaya Mukha points out, there is
nothing wrong in swinging one's arms slightly to keep one's balance
as one walks. Rule #18, like Sekhiya 4, does not apply when one is
sitting in one's residence in an inhabited area.
19. [20]I will not go [sit] swinging the head in inhabited
areas: a training to be observed.
This refers to swinging the head from side to side or letting it
droop forward or back. Of course, there is no offense if one is
dozing off, and like Sekhiya 4, Rule #20 does not apply when one is
sitting in one's residence in an inhabited area.
21. [22]I will not go [sit] with arms akimbo in inhabited
areas: a training to be observed.
//Akimbo// means with the hand on the hip. This rule, the
Commentary says, forbids having one arm or both arms akimbo. Rule
#22 does not apply when one is sitting in one's residence in an
inhabited area.
23. [24]I will not go [sit] with my head covered in
inhabited areas: a training to be observed.
//Covered//, here, means covered with a robe, a scarf, or other
similar piece of cloth. Rule #24 does not apply when one is sitting
in one's residence in an inhabited area. The allowance for "one who
is ill" under both rules means that one may cover one's head when
the weather is unbearably cold or the sun unbearably hot.
25.I will not go tiptoeing or walking just on the heels in
inhabited areas: a training to be observed.
This translation of the rule follows the Commentary.
26.I will not sit holding up the knees in inhabited areas:
a training to be observed.
This, the Vibhanga says, refers to sitting with one or both arms
or hands hugging one or both knees; or with a strap or a strip of
cloth around one or both knees and the torso (%). The bas reliefs
at Borobudur show royalty using this latter position as a way of
keeping the body erect when tired or weak.
* * *
In addition to the rules listed here, there are others in the
Khandhakas concerning behavior in inhabited areas. These include:
A bhikkhu entering an inhabited area must wear all three of his
basic set of robes unless --
he is ill;
it is during the four months of the rains;
it is during the period when his kathina privileges are in effect;
he is going to have to cross a river; or
he has a secure dwelling (or other hiding place, the Commentary
says, such as a hollow in a tree or a rock) in which to place the
robe he leaves behind (Mv.VIII.23.2).
He should also wear his waistband. The bhikkhu who instigated
this rule had the unforgettable experience of having his lower robe
slip off in front of a group of people who thoroughly enjoyed the
spectacle (Cv.V.29.1).
A bhikkhu entering an inhabited area, though, should not spread
out his outer robe to sit on (Cv.VIII.4.3) and, unless he is ill,
should not wear footwear -- shoes, sandals, boots, etc. -- (Mv.V.12)
or use an umbrella or sunshade (Cv.V.23.3). The Commentary to the
umbrella rule includes physical or mental discomfort under //ill//
in this case, and says that one may also use the umbrella to protect
one's robes from the rain.
* * *
Two: The 30 Dealing with Food
27.I will receive alms food appreciatively: a training to
be observed.
This rule was formulated in response to an incident in which some
group-of-six bhikkhus accepted alms food unappreciatively, as if --
to quote the Vibhanga -- "they wanted to throw it away." The
Commentary explains //appreciatively// as "with mindfulness
established." One should also remind oneself of the trouble and
expense the donors went to in providing the food.
28.I will receive alms food with attention focused on the
bowl: a training to be observed.
The purpose of this rule is to prevent one from looking at the
donor's face or gazing aimlessly in other directions while he/she is
placing food in the bowl. However, one of the "duties to be
observed on alms round," (Cv.VIII.5) is that one should not stand
too long or turn away too soon. This means that one should glance
at what the donor has prepared to give, so that one will not stand
waiting for more when the donor has finished giving, or turn away
when he/she has more to give.
29.I will receive alms food with bean curry in proper
proportion: a training to be observed.
This rule refers specifically to eating habits at the time of the
Buddha. //Bean curry// means sauces made with gram, pulses, vetch,
etc., thick enough that they can be placed in the bowl by the hand.
//In proper proportion//, according to the Commentary, means no more
than one-quarter of the total food. The Vinaya Mukha tries to
interpret this rule as covering curries and soups of all kinds, but
the Vibhanga and commentaries state unequivocally that it covers
only bean curries. Other gravies, soups, stews, and sauces are
exempt.
This rule probably refers to situations in which bhikkhus are
offered food from a serving dish from which they help themselves --
as was the custom when they were invited to homes in the Buddha's
time, and still is the custom when they are invited to homes in Sri
Lanka and Burma -- for the Vibhanga states that there is no offense
in receiving more than the proper proportion if one is invited to
accept more than that. There is also no offense in taking more than
the proper proportion if one is accepting it from relatives, for the
sake of another, or if one has obtained the food through one's own
resources. (This interpretation follows the Commentary. The
K/Commentary, for some reason, maintains that all of these
no-offense situations -- accepting from one's relatives, from people
who have offered an invitation, for the sake of another, or from
food obtained through one's own resources -- apply only to dishes
that are not bean curries, but this interpretation does not fit with
the Vibhanga.)
30.I will receive alms food level with the edge (of the
bowl): a training to be observed.
Iron bowls in the past had a hoop approximately 1 cm. wide around
the inside of the mouth: According to the Commentary, //edge// here
means the bottom edge of this hoop. A bhikkhu is prohibited from
accepting more than this, although of course there is nothing
against accepting less.
The Commentary contains a long discussion of what does and does
not come under //alms food// in this rule, and concludes that it
covers only staple and non-staple foods. Thus if one receives a
sweet, the "tail" of whose wrapper extends above the edge of the
bowl (such sweets are still common in Asia today), it would not
count as an infraction of this rule. The same holds true if one
receives foods that do not fill the bowl but extend above the edge
-- such as a length of sugar cane -- or if the donor places on top
of one's bowl another vessel containing food, such as a box of
sweets or a bag of fruit.
31.I will eat alms food appreciatively: a training to be
observed.
According to the Vinaya Mukha, this rule forbids doing other
things -- such as reading -- while eating one's food. The
Recollection at the Moment of Using One's Requisites requires that
one reflect that one is eating "not playfully, nor for intoxication,
nor for fattening, nor for beautification; but simply for the
survival and continuance of this body, for ending its afflictions,
for the support of the celibate life, (thinking) 'I will destroy old
feelings of hunger without creating new feelings from overeating:
Thus will I maintain myself, be blameless, and live in comfort.'"
One should also remind oneself of the effort and expense the donors
went to in providing the meal.
32.I will eat alms food with attention focused on the bowl:
a training to be observed.
The purpose of this rule is to prevent one from gazing aimlessly
about while eating. The Vinaya Mukha notes, though, "To look
elsewhere in ways related to one's eating -- e.g., looking with the
thought of providing a nearby bhikkhu with whatever he is lacking --
is not prohibited." (See Sekhiya 38, below.)
33.I will eat alms food methodically (%): a training to be
observed.
The purpose of this rule is that a bhikkhu work steadily across
his food while eating, from one side to another, and not pick at it
here and there. Special treats, though, may be passed over --
either as a form of self-denial or to save them for the end of the
meal. Also, there is no offense in picking here and there when
taking food from one's bowl to give to another person. (%)
34.I will eat alms food with bean curry in proper
proportion: a training to be observed.
The non-offenses here are the same as under Sekhiya 29: This rule
does not apply to foods that are not thick bean curries, or to
situations where one has received the food from relatives, from
people who offered an invitation to take more, for the sake of
another, or from one's own resources.
35.I will not eat alms food taking mouthfuls from a heap: a
training to be observed.
This refers to the rice in one's bowl. The Commentary translates
//from a heap// as from the top or from the middle. The Vinaya
Mukha notes that it is a custom among bhikkhus before eating to
level off the rice in their bowls so that its surface is even. One
would then work from one side, as under Sekhiya 33. The no-offense
clauses state that if a little food remains scattered in one's bowl,
there is no offense in gathering it together in a small heap and
eating from that (%). The Vinaya Mukha adds that if one is served
other foods -- such as sweets -- stacked on a platter, it would be
impolite to level them off, so in such cases one may take from the
top of the heap.
36. I will not hide bean curry and foods with rice out of a
desire to get more: a training to be observed.
Some donors, if they see that a bhikkhu has nothing but rice in
his bowl, will go out of their way to provide him with extra food.
This rule is to prevent bhikkhus from taking advantage of their kind
intentions.
According to the Vibhanga, there is no offense if donors cover the
food in one's bowl with rice, or if one covers it with rice oneself
for some reason other than a desire for more.
The Commentary notes that there is no exception here for a bhikkhu
who is ill.
37.Not being ill, I will not eat rice or bean curry that I
have requested for my own sake: a training to be observed.
The Commentary to Pacittiya 39 says that //rice or bean curry//
here covers all foods not covered in that rule.
There is no offense in requesting these foods from relatives, from
people who have offered an invitation to request, or if one is ill
(weak from hunger would be included here). There is also no offense
in obtaining these foods by means of one's own resources.
The Mendaka Allowance (Mv.VI.34.21) permits a bhikkhu to search
for provisions of husked rice, kidney beans, green gram (mung
beans), salt, sugar, oil, and ghee when going on a journey through a
wilderness area where alms food will be hard to find. For details,
see the discussion under Pacittiya 39.
38.I will not look at another's bowl intent on finding
fault: a training to be observed.
The K/Commentary defines //finding fault// as taking note of the
fact that the other bhikkhu or novice has something. What this
probably means is that he has some especially nice food that he is
not sharing. The Vinaya Mukha provides an alternative suggestion,
that this rule refers to finding fault with another's sloppy manner
of eating. Sloppiness, though, is something about which bhikkhus
may admonish one another, so the K/Commentary's interpretation seems
more to the point.
The Vibhanga states that there is no offense in looking at
another's bowl if one is not meaning to find fault or if one wants
to provide him with whatever he may be lacking.
Here again, the Commentary notes that there is no exception for a
bhikkhu who is ill.
39.I will not take an extra-large mouthful: a training to
be observed.
According to the Commentary, a mouthful the size of a peacock's
egg is too large, while one the size of a chicken egg is too small.
(!) One midway between these two sizes is just right. This seems
hard to fathom, unless chicken eggs in those days were much smaller
than they are now.
According to the Vibhanga, this rule does not cover fruits, solid
foods such as roots, or special confections (sandwiches at present
would fit here). Apparently, if these items are a little large, it
is all right to stick them whole into the mouth, although if they
are very large, it would be better to take bites out of them (see
Sekhiya 45).
40.I will make a rounded mouthful: a training to be
observed.
People at that time ate food with their hands, and formed
mouthfuls of the food with their fingers before taking them to the
mouth.
This rule, like the preceding one, does not cover fruits, solid
foods such as roots, or special confections such as sandwiches. In
other words, one does not have to mash these things up and form them
into rounded mouthfuls before eating.
41.I will not open the mouth when the mouthful has yet to be
brought to it: a training to be observed.
42.I will not put the whole hand into the mouth while
eating: a training to be observed.
The Commentary and K/Commentary are in agreement that this is the
proper translation for this rule. The Sub-commentary insists that
it should be "any part of the hand" rather than "the whole hand,"
but according to the Commentary the act of sticking a finger in
one's mouth while eating comes under Sekhiya 52.
43.I will not speak with the mouth full of food: a training
to be observed.
According to the Commentary, if the amount of food in one's mouth
is not enough to effect the clarity of one's pronunciation, it is
all right to speak.
44.I will not eat from lifted balls of food: a training to
be observed.
What this means is that one should not lift food from the bowl in
one hand and then use the other hand to take parts of that handful
to put in the mouth. According to the Vibhanga, this rule does not
cover fruits, solid foods, or special confections. Thus, for
example, it is all right to pick up a bunch of grapes in one hand
and then take the grapes one by one with the other hand to put them
in the mouth.
This rule is often translated as, "I will not eat tossing up balls
of food," but as it seems unlikely that there would be an allowance
for tossing fruit, etc., into the air and catching it in the mouth,
the above translation is probably more correct.
45.I will not eat nibbling at mouthfuls of food: a training
to be observed.
After forming a mouthful of food (see Sekhiya 39 & 40), one should
place it all into the mouth at one time, rather than biting it off
bit by bit.
Again, this rule does not cover fruits, solid foods, or special
confections. In other words, there is nothing wrong in taking bites
from any of these foods that are too large to fit into the mouth,
although the etiquette in many Asian countries at present frowns on
taking bites even out of things such as these.
46.I will not eat stuffing out the cheeks: a training to be
observed.
In other words, one should swallow one's food before putting
another mouthful in the mouth.
This is another rule that does not cover fruits, solid foods, or
special confections. Apparently this allowance covers cases where
the fruits, etc., would make up a mouthful a little on the large
side, as mentioned under Sekhiya 39.
47.I will not eat shaking (food off) the hand: a training
to be observed.
According to the Vibhanga, there is no offense in shaking dust or
dirt off the hand while eating (%).
48.I will not eat scattering rice about: a training to be
observed.
If one happens to be shaking dirt off the hand, and a few rice
grains on the hand happen to get scattered in the process, there is
no offense.
49.I will not eat sticking out the tongue: a training to be
observed.
50.I will not eat smacking the lips: a training to be
observed.
51.I will not eat making a slurping noise: a training to be
observed.
In the origin story to this rule, a certain Brahmin prepared a
milk drink for the bhikkhus, who drank it making a hissing or
slurping sound. One of the bhikkhus, a former actor, made a joke
about the fact: "It's as if this entire Sangha were cooled." (This
of course, is a pun on the higher meaning of the word "cooled.")
Word got to the Buddha, who in addition to formulating this rule,
also imposed a dukkata on the act of making a joke about the Buddha,
Dhamma, or Sangha.
52.I will not eat licking the hands: a training to be
observed.
According to the Commentary, this rule also covers the act of
sticking a finger into the mouth. There are times, though -- it
says -- when one is eating a semi-liquid food with one's hand, in
which case it is all right to stick the tips of the fingers into the
mouth so as to get as much of the food as possible into the mouth
without spilling it.
53.I will not eat licking the bowl: a training to be
observed.
The Commentary shows that the verb //lick// here also means
scrape, when it says that scraping the bowl even with one finger is
a breach of this rule. The Commentary is surely correct here, for
otherwise there is no making sense of the Vibhanga's allowance that
if there are a few scattered crumbs left in the bowl, one may gather
them into one last mouthful, scrape them up, and eat them.
If the crumbs are not enough to form a mouthful, though, the
Vinaya Mukha recommends leaving them as they are. One would then
throw them out with the bowl-washing water (see Sekhiya 56). This
practice of leaving a little food uneaten is a point of etiquette
common throughout Asia. If one is a guest and has been offered food
or drink, one should not eat it to the last crumb or drink it to the
last drop, for that would imply that one was not offered enough and
is hungry or thirsty for more. Wasting a few bits of food is less
serious than hurting the feelings of one's host. (For more on this
point, see Pacittiya 35.) Even when one is eating in a situation
where the donor is not around to watch, it is generally a good
practice to leave a few crumbs -- to be thrown away a good distance
from one's dwelling -- as a gift to insects or other small, hungry
beings.
54.I will not eat licking the lips: a training to be
observed.
55.I will not accept a water vessel with a hand soiled by
food: a training to be observed.
According to the Commentary, this rule applies to anything from
which one would drink water, whether it belongs to oneself or to
others. If one's hand is partially soiled, it says, one may pick up
a water vessel with the unsoiled part.
The Vibhanga says that if one's hand is soiled, one may take the
water vessel with the thought that, "I will wash it or get it
washed," although this allowance might be qualified with the
consideration that one should try to get it washed before someone
else wants to use it.
56.I will not, in an inhabited area, throw away bowl-rinsing
water that has grains of rice in it: a training to be
observed.
The custom in those times, when bhikkhus were invited to eat at a
lay person's home, was for the donor to offer water to the bhikkhus
to rinse out their bowls before the meal and again at the end. In
both cases, each bhikkhu was to hold his bowl in both hands, receive
the water into the bowl, swish it around without scraping it
(against the ground or floor), and pour it into a receptacle if
there was one -- or on the ground if not -- taking care not to
splash any nearby people or one's own robes (Cv.VIII.4-6).
This rule applies to the after-meal rinsing. The Vibhanga says
that there is no offense in throwing away bowl rinsing water if the
rice grains are removed, if they are squashed so as to dissolve in
the water, or if the water is poured into a receptacle and later
thrown outside (%).
* * *
In addition to the above rules, the duties observed on alms round
and in eating at a lay person's home include the following points of
etiquette:
While on alms round. One should go unhurriedly, and stand neither
too close to nor too far from the donor (Cv.VIII.5.2).
While eating in a home. One should select a seat that does not
encroach on the senior bhikkhus' spaces, but that also does not
deprive the junior bhikkhus of a place to sit (Cv.VIII.4.3).
If there are any special foods, the most senior bhikkhu should
tell the donor to make sure that everyone gets equal portions. He
should also not begin eating until everyone is served, nor should he
accept water for rinsing his bowl until everyone is finished eating
(Cv.VIII.4.5).
* * *
The Vinaya Mukha notes that some of the rules and allowances in this
section outline "table manners" that would be regarded either as
excessively fussy or messy by polite modern standards. Thus
wherever ancient and modern codes of etiquette are at variance, the
wise policy would be to adhere to whichever code is more stringent
on that particular point.
* * *
Three: The 16 Dealing with Teaching Dhamma
The Canon records that the Buddha himself had the highest respect
for the Dhamma he had discovered; that, as others might live under
the guidance of a teacher, honoring and revering him, the Buddha
lived under, honored, and revered the Dhamma. He enjoined his
followers to show the same respect for the Dhamma not only when
listening to it but also when teaching it, by refusing to teach it
to a person who shows disrespect.
The following set of rules deals with situations in which a
listener, in terms of the etiquette at that time, would be regarded
as showing disrespect for a teacher or his teaching. As the Vinaya
Mukha notes, a few of these cases -- such as those concerning
footwear -- are not considered disrespectful under certain
circumstances at present, although here the exceptions given for
listeners who are "ill" might be stretched to cover any situation
where the listener would feel inconvenienced or awkward if asked to
comply with the etiquette of the Buddha's time. On the other hand,
there are many ways of showing disrespect at present that are not
covered by these rules, and an argument could be made, reasoning
from the Great Standards, that a bhikkhu should not teach Dhamma to
a person who showed disrespect in any way.
//Dhamma// here is defined as any statement spoken by the Buddha,
his disciples, seers, or devatas, connected with the teaching or
with its goal. See Pacittiya 7 for a more detailed discussion of
this point.
57.I will not teach Dhamma to a person with an umbrella in
his hand and who is not ill: a training to be observed.
An umbrella or sunshade, at that time, was considered a sign of
rank. According to the Commentary, this rule applies regardless of
whether the umbrella is open or closed, as long as one's listeners
has his/her hand on it. If, however, the umbrella is on the
listener's lap, resting against his/her shoulder, or if someone else
is holding it over the listener's head, there is no offense in
teaching him/her any Dhamma.
58.I will not teach Dhamma to a person with a staff in his
hand and who is not ill: a training to be observed.
According to the Vibhanga, a //staff// is a pole two meters long.
For some reason, any pole shorter or longer than that would not come
under this rule.
59.I will not teach Dhamma to a person with a knife in his
hand and who is not ill: a training to be observed.
The term //knife// here includes anything with a blade. According
to the Commentary, if the knife is not in the listener's hand --
e.g., it is in a sheath attached to the belt -- there is no penalty
in teaching him/her any Dhamma.
60.I will not teach Dhamma to a person with a weapon in his
hand and who is not ill: a training to be observed.
The Vibhanga defines //weapon// as a bow, and the Commentary
includes arrows here as well. The Vinaya Mukha adds guns; and in
fact any weapon that does not have a blade would seem to fall under
this rule.
Again, if the weapon is not in the listener's hand -- e.g., it is
in a holster attached to the belt -- there is no penalty in teaching
him/her any Dhamma.
61.[62] I will not teach Dhamma to a person wearing
non-leather [leather] footwear who is not ill: a training
to be observed.
The Pali terms for non-leather and leather footwear -- //paduka//
and //upahana// -- cover all forms of shoes, sandals, and boots
(see Mv.V.1.30-8.3).
Wearing means any one of three things: placing one's feet on top
of the footwear without inserting the toes; inserting the toes
without fastening the footwear; or fastening the footwear with the
toes inside.
63. I will not teach Dhamma to a person in a vehicle and who
is not ill: a training to be observed.
The Commentary makes the point that if the vehicle is large enough
to seat two or more, the bhikkhu may sit together with his listener
and teach Dhamma without penalty. The same holds true if the
bhikkhu and his listener are in separate vehicles, as long as the
bhikkhu's vehicle is the same height or higher than his listener's
and is not following along behind it.
64. I will not teach Dhamma to a person lying down who is
not ill: a training to be observed.
The Commentary goes into great detail on this rule, listing the
various permutations of the bhikkhu's position and his listener's,
saying which ones are allowable and which ones not:
A bhikkhu lying down may teach any listener who is standing or
sitting down. He may also teach a listener lying down on a piece of
furniture, a mat, or the ground, as long as the bhikkhu's position
is on an equal level or higher than his listener's.
A bhikkhu sitting down may teach a listener who is standing or
sitting down (see also Sekhiyas 68 & 69), but not one who is lying
down, unless the listener is ill.
A bhikkhu standing may teach a listener who is also standing, but
not one who is sitting or lying down, again unless the listener is
ill (see Sekhiya 70).
65. I will not teach Dhamma to a person who sits holding up
his knees and who is not ill: a training to be observed.
The position of //holding up the knees// is discussed in detail
under Sekhiya 26.
66. I will not teach Dhamma to a person wearing headgear who
is not ill: a training to be observed.
This rule applies only to headgear -- such as turbans or hats --
that hide all of the hair. If the hat/turban does not hide all of
the hair, or if the listener adjusts it so as to expose some hair,
it would not come under this rule.
67. I will not teach Dhamma to a person whose head is
covered (with a robe or scarf) and who is not ill: a
training to be observed.
There is no offense in teaching if the listener adjusts the robe
or scarf to uncover his/her head.
68.Sitting on the ground, I will not teach Dhamma to a
person sitting on a seat who is not ill: a training to be
observed.
According to the Commentary, a //seat// here includes even a piece
of cloth or a pile of grass.
69.Sitting on a low seat, I will not teach Dhamma to a
person sitting on a high seat who is not ill: a training to
be observed.
The Commentary states that this rule also covers cases where the
bhikkhu and his listener are both sitting on the ground, but the
listener is sitting on a higher piece of ground than the bhikkhu.
70.Standing, I will not teach Dhamma to a person sitting who
is not ill: a training to be observed.
71.Walking behind, I will not teach Dhamma to a person
walking ahead who is not ill: a training to be observed.
There is no offense, the Commentary says, if the bhikkhu and his
listener are walking side by side; or if two bhikkhus are walking
along, one in front of the other, and they practice reciting a
passage of Dhamma together.
72.Walking beside a path, I will not teach Dhamma to a
person walking on the path and who is not ill: a training
to be observed.
* * *
Four: The 3 Miscellaneous Rules
73.Not being ill, I will not defecate or urinate while
standing: a training to be observed.
Arguing from the Commentary's allowance under the following rule, it
would seem that a bhikkhu who needs to urinate, finds himself in a
public restroom, and can no longer hold himself in while waiting for
a toilet, would qualify as "ill" here and so would be able to use a
urinal without penalty.
74.Not being ill, I will not defecate, urinate, or spit on
living crops: a training to be observed.
The Vinaya Mukha says that //crops// here includes all plants that
are tended -- such as in gardens, farms, or lawns -- but not plants
growing wild. The Commentary includes roots of living trees that
appear above ground, in addition to green plants running along on
top of the ground. It also notes that the Mahapaccari, one of the
ancient commentaries on which it is based, includes blowing the nose
under the term //spitting// in this rule and the next.
According to the Vibhanga, there is no offense in using plants to
cover up feces, urine, or saliva; and the Commentary states that a
bhikkhu looking for a place without crops to do his business, can't
find one, and is unable to hold himself in any longer, would qualify
as "ill" under this rule.
75.Not being ill, I will not defecate, urinate, or spit in
water: a training to be observed.
According to the Commentary, //water// here includes water fit for
drinking or bathing, but not water unfit for such use -- e.g., salt
water, stagnant water -- or water in a toilet. If there is a flood
with no dry ground available, there is no offense in relieving
oneself in the water.
As under the preceding rule, the Vibhanga says that there is no
offense in using water to cover up feces, urine, or saliva, or to
wash them away.
* * *
The Cullavagga (VIII.10) contains a series of rules on the etiquette
in using a restroom. Among them:
-- The restroom should be used in order of arrival, rather than
in order of seniority. ("Now at that time, bhikkhus used the
restroom in order of seniority. Newly-ordained bhikkhus, having
arrived first in dire need to go, had to wait and keeled over
stiff from holding themselves in.")
-- One should not go bursting into the restroom. (According to
the Vinaya Mukha, this means not only that one should not go
rushing in, but also that one should not go in with one's lower
robe open or pulled up.) Before entering, one should cough or
clear one's throat; if a bhikkhu is inside, he should cough or
clear his throat in response.
-- One's robes should be hung up on a line or rod before
entering. This, according to the Vinaya Mukha, refers to one's
upper and outer robe.
-- One should not make grunting or groaning noises while
relieving oneself.
-- If the toilet or restroom is dirty, one should clean it for
the next person.
-- One should not go bursting out of the restroom when finished
-- again, taking care not to have one's lower robe pulled up or
open.
Cv. VIII.9 adds that after one has defecated -- inside a restroom
or not -- one should always rinse oneself if water is available.
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