                                           
                                           
                                           
                                           
                              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.
   
   
                            * * * * * * * *
