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+ | <div center round todo 60%> | ||
+ | |||
+ | ====== Kodex für buddhistische ====== | ||
+ | |||
+ | Title: Kodex für buddhistische | ||
+ | Einsiedler I: Kapitel 10 | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
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+ | </ | ||
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+ | <div # | ||
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+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[bmc1.intro|Einleitung]] | [[bmc1.ch01|1]] | [[bmc1.ch02|2]] | [[bmc1.ch03|3]] | [[bmc1.ch04|4]] | [[bmc1.ch05|5]] | [[bmc1.ch06|6]] | [[bmc1.ch07-1|7.1]] | [[bmc1.ch07-2|7.2]] | [[bmc1.ch07-3|7.3]] | [[bmc1.ch08-1|8.1]] | [[bmc1.ch08-2|8.2]] | [[bmc1.ch08-3|8.3]] | [[bmc1.ch08-4|8.4]] | [[bmc1.ch08-5|8.5]] </ | ||
+ | |||
+ | <span hlist> [[bmc1.ch08-6|8.6]] | [[bmc1.ch08-7|8.7]] | [[bmc1.ch08-8|8.8]] | [[bmc1.ch08-9|8.9]] | [[bmc1.ch09|9]] | 10 {{de: | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Sekhiya ====== | ||
+ | |||
+ | This term means "to be trained in." 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 almsfood; 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 Kommentar adds that // | ||
+ | |||
+ | ==== One: The 26 Dealing with Proper Behavior ==== | ||
+ | |||
+ | The Canon contains several stories in which a bhikkhu' | ||
+ | |||
+ | < | ||
+ | |||
+ | "Then Ven. Assaji, dressing early in the morning, taking his bowl and (outer) robe, entered Rājagaha 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. Sāriputta the wanderer saw Ven. Assaji going for alms in Rājagaha: gracious... his eyes downcast, his every movement consummate. On seeing him, the thought occurred to him: ' | ||
+ | |||
+ | "But then the thought occurred to Sāriputta the wanderer: 'This is the wrong time to question him. Having entered among houses, he is going for alms. What if I were to follow behind this bhikkhu, (to know) the path found out by 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' | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | //To wear the lower robe wrapped around// means to wear the upper edge circling the waist, covering the navel, and the lower edge covering the kneecaps. This is called covering the "three circles." | ||
+ | |||
+ | //To wear the upper robe wrapped around// means, according to the Vibhaṅga, keeping both ends of the top edge in line with each other, and the same with both ends of the bottom edge. 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' | ||
+ | |||
+ | Intentionally to wear either robe hanging down in front or in back is a breach of these rules. The Kommentar states that the purpose of these rules 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," | ||
+ | |||
+ | As a practical matter, if one is working on a high ladder or in a tree — whether in a village, a monastery, or the wilderness — a wise policy is to tuck one's lower robe up between the legs for decency' | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Vibhaṅga does not define //inhabited areas// in this or any of the following rules. The term thus probably has the same meaning as under [[bmc1.ch09# | ||
+ | |||
+ | // | ||
+ | |||
+ | [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | // | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Vibhaṅga 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 Kommentar. The purpose of this rule, it adds, is to prevent one from gazing aimlessly at the sights here and there as one walks along. There is nothing wrong, though, in looking up when one has reason to do so. An example given in the Kommentar 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Vibhaṅga, to //hitch up one's robes// means to lift them so as to expose either side or both sides of the body. Sk 10 here, like [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Vibhaṅga, if there is any reason for amusement, one should simply smile. It also states that there is no offense in laughing loudly when ill or there are dangers. The editors of the Thai edition of the Pali Canon question these exemptions on the grounds that they see no reason why anyone would laugh loudly in either of these situations, but this objection shows a lack of imagination. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Kommentar 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 non-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. It would also seem that there is no offense in shouting if one's listener is partially deaf. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | This means that one should keep one's body straight. Sk 16, like [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Kommentar, 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. Sk 18, like [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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 [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | //Akimbo// means with the hand on the hip. This rule, the Vibhaṅga says, forbids having one arm or both arms akimbo. Sk 22 does not apply when one is sitting in one's residence in an inhabited area. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | //Covered// here means covered with a robe, a scarf, or other similar piece of cloth. Sk 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | This translation of the rule follows the Kommentar. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | This, the Vibhaṅga 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. | ||
+ | |||
+ | This rule does not apply when one is sitting in one's residence in an inhabited area. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | 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; | ||
+ | * there is sign of rain; | ||
+ | * his kaṭhina privileges are in effect; | ||
+ | * he is going to cross a river; or | ||
+ | * he has a secure dwelling (or other hiding place, the Kommentar says, such as a hollow in a tree or a rock) in which to place the robe he leaves behind (Mv.VIII.23.2-3). | ||
+ | |||
+ | 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 Kommentar 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 ==== | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | This rule was formulated in response to an incident in which some group-of-six bhikkhus accepted almsfood unappreciatively, | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The purpose of this rule is to prevent one from looking at the donor' | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | This rule refers specifically to eating habits at the time of the Buddha. //Bean curry// means dishes made with gram, pulses, vetch, etc., thick enough that they can be placed in the bowl by the hand. //In proper proportion,// | ||
+ | |||
+ | 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' | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | Iron bowls in the past had a hoop approximately 1 cm. wide around the inside of the mouth. According to the Kommentar, //edge// here means the bottom edge of this hoop. A bhikkhu is prohibited from accepting so much food that it would pile up above this level, although of course there is nothing against accepting less. | ||
+ | |||
+ | The Kommentar contains a long discussion of what does and does not come under // | ||
+ | |||
+ | The Vinaya-mukha, | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Vinaya-mukha, | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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." | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The aim of this rule is that a bhikkhu work steadily across his food from one side to another while eating 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 (§). | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The non-offenses here are the same as under [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | This refers to the food on one's plate or in one's bowl. The Kommentar explains from a heap as from the top or from the middle. As noted under [[bmc1.ch10# | ||
+ | |||
+ | This refers to the food on one's plate or in one's bowl. The Kommentar explains //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 food in their bowls so that its surface is even. One would then work from one side, as under [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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 Vibhaṅga, 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 Kommentar makes special note of the fact that the Vibhaṅga gives no exception here for a bhikkhu who is ill. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Kommentar to [[bmc1.ch08-4# | ||
+ | |||
+ | 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 Sub-commentary raised the question of how the blanket Sekhiya exemptions for the bhikkhu acting " | ||
+ | |||
+ | The Meṇḍaka 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 almsfood will be hard to find. For details, see the discussion under [[bmc1.ch08-4# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The K/Kommentar 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' | ||
+ | |||
+ | The Vibhaṅga states that there is no offense in looking at another' | ||
+ | |||
+ | Here again, the Kommentar notes that there is no exception for a bhikkhu who is ill. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Kommentar, a mouthful the size of a peacock 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 Vibhaṅga, 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 [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Kommentar and K/Kommentar 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 Kommentar the act of sticking a finger in one's mouth while eating comes under [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Kommentar, if the amount of food in one's mouth is not enough to affect the clarity of one's pronunciation, | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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 Vibhaṅga, this rule does not cover fruits or solid foods. 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 it seems unlikely that there would be an allowance for tossing fruit, etc., into the air and catching it in the mouth. Because the Pali term //ukkhepa// can mean " | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | After forming a mouthful of food (see [[bmc1.ch10# | ||
+ | |||
+ | Again, this rule does not cover fruits, solid foods, or special confections (§ — these last two items are missing in the PTS edition of the Canon). 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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 defined under [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Vibhaṅga, there is no offense in shaking the hand while throwing away scraps. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Vibhaṅga states that there is no offense in throwing away lumps of rice while throwing away scraps. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | In the origin story to this rule, a certain brahman 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: " | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Kommentar, 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Kommentar 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 Kommentar is surely correct here, for otherwise there is no making sense of the Vibhaṅga' | ||
+ | |||
+ | 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 [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Vibhaṅga 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 anyone else wants to use it. | ||
+ | |||
+ | According to the Kommentar, this rule was formulated to prevent unclean habits, and so it changes the verb in the Pali — " | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The custom in those times, when bhikkhus were invited to eat at a lay person' | ||
+ | |||
+ | This rule applies to the after-meal rinsing. The Vibhaṅga says that there is no offense in throwing away bowl rinsing water if the rice grains are removed or if they are squashed so as to dissolve in the water. Different editions of the Canon have variant readings for the remaining non-offense clauses. According to the PTS edition, there is no offense "in having received or in having carried out," but it is hard to tell what //having received// would mean here. According to the reading given in the Thai and Sri Lankan editions of the Canon, as well as the Kommentar, there is no offense "in a receptacle (// | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | In addition to the above rules, the duties observed on alms round and in eating at a lay person' | ||
+ | |||
+ | //While on alms round.// One should go unhurriedly, | ||
+ | |||
+ | //While eating in a home.// One should select a seat that does not encroach on the senior bhikkhus' | ||
+ | |||
+ | 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 rice (Cv.VIII.4.4), | ||
+ | |||
+ | For more details, see [[..: | ||
+ | |||
+ | The Vinaya-mukha notes that some of the rules and allowances in this section outline table manners that would be regarded as either 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 ==== | ||
+ | |||
+ | [[de: | ||
+ | |||
+ | 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' | ||
+ | |||
+ | //Dhamma// here is defined as any statement spoken by the Buddha, his disciples, seers, or devatās, connected with the teaching or with its goal. See [[bmc1.ch08-1# | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | An umbrella or sunshade, at that time, was considered a sign of rank. According to the Kommentar, this rule applies regardless of whether the umbrella is open or closed, as long as one's listener has his/her hand on it. If, however, the umbrella is on the listener' | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Vibhaṅga, a //staff// is a pole two meters long. For some reason, any pole shorter or longer than that would not come under this rule — perhaps because a two-meter pole was used as a weapon, whereas other poles, such as walking sticks, were not. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The term //knife// here includes anything with a blade. According to the Kommentar, if the knife is not in the listener' | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Vibhaṅga defines //weapon// as a bow, and the Kommentar 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' | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Pali terms for non-leather and leather footwear — // | ||
+ | |||
+ | //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. | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Kommentar 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' | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Kommentar goes into great detail on this rule, listing the various permutations of the bhikkhu' | ||
+ | |||
+ | 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' | ||
+ | |||
+ | A bhikkhu sitting down may teach a listener who is standing or sitting down (see also [[bmc1.ch10# | ||
+ | |||
+ | 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 [[bmc1.ch10# | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The position of //clasping the knees// is discussed in detail under [[bmc1.ch10# | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | There is no offense in teaching if the listener adjusts the robe or scarf to uncover his/her head. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Kommentar, a //seat// here includes even a piece of cloth or a pile of grass. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | The Kommentar 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | There is no offense, the Kommentar 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. | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== Four: The 3 Miscellaneous Rules ==== | ||
+ | <div bmc_rule> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | Arguing from the Kommentar' | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | 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 Kommentar 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 Mahā Paccarī, one of the ancient commentaries on which it is based, includes blowing the nose under the term // | ||
+ | |||
+ | According to the Vibhaṅga, there is no offense if — after defecating, urinating, or spitting on a place where there are no plants — the feces, urine, or saliva then spreads to a place where there are plants (§). The Kommentar adds that if 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, he would qualify as " | ||
+ | </ | ||
+ | |||
+ | <div bmc_rule> | ||
+ | |||
+ | <span bmc_definition>< | ||
+ | |||
+ | According to the Kommentar, //water// here includes water fit for drinking or bathing, but not water unfit for such use — e.g., salt water, stagnant water, water already befouled with spit, urine, or feces — 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 Vibhaṅga says that there is no offense if — after defecating, urinating, or spitting on the ground — the feces, urine, or saliva then spreads into the water (§). | ||
+ | </ | ||
+ | |||
+ | Cv.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 and having to wait, keeled over in a faint from holding themselves in.") | ||
+ | |||
+ | — One's robes should be hung up on a line or rod before entering. This, according to the Vinaya-mukha, | ||
+ | |||
+ | — One should not go bursting into the restroom. 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 should not have one's lower robe open or pulled up while entering, and instead should wait to pull up one's robe only when astride the toilet. | ||
+ | |||
+ | — 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. | ||
+ | |||
+ | For more details, see [[..: | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[bmc1.intro|Einleitung]] | [[bmc1.ch01|1]] | [[bmc1.ch02|2]] | [[bmc1.ch03|3]] | [[bmc1.ch04|4]] | [[bmc1.ch05|5]] | [[bmc1.ch06|6]] | [[bmc1.ch07-1|7.1]] | [[bmc1.ch07-2|7.2]] | [[bmc1.ch07-3|7.3]] | [[bmc1.ch08-1|8.1]] | [[bmc1.ch08-2|8.2]] | [[bmc1.ch08-3|8.3]] | [[bmc1.ch08-4|8.4]] | [[bmc1.ch08-5|8.5]] </ | ||
+ | |||
+ | <span hlist> [[bmc1.ch08-6|8.6]] | [[bmc1.ch08-7|8.7]] | [[bmc1.ch08-8|8.8]] | [[bmc1.ch08-9|8.9]] | [[bmc1.ch09|9]] | 10 {{de: | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | Einsiedler I: Kapitel 10", von Thanissaro Bhikkhu. //Access to Insight//, 23 April 2012, [[http:// | ||
+ | < | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |