Greetings

It is generally felt in Buddhist countries that the common western form of greeting, the handshake, is unsuitable when greeting bhikkhus. The point here is that a bhikkhu must avoid all body contact with women. Since if lust arose in him, he could be embroiled in a heavy offense, entailing formal meeting. For these reasons it is obvious that the handshake is not a suitable greeting and, in the case of a bhikkhu, if one has invited him knowing that he has knowledge and experience of Dhamma which is not one's own, then greeting by handshake will not express one's willingness to learn, as well as do the traditional gestures.

In a public place, a bhikkhu is traditionally welcomed and parted by "action of añjali," inclining the head and sometimes the body. This position of the hands is associated in theistic religions with prayer (one thinks of Dürer's famous "Praying Hands") but its use and meaning in Buddhist tradition is rather different.

Here, given space, one might elaborate a little upon relationships of mentality (nama) with materiality (rupa) and the reverse. Suffice it to say that there are certain gestures and positions of the body which lead to the arising, maintenance, or increase of skillful and concentrated mental states. We are concerned here with two of them: "action of añjali" and what is usually called "prostration," but which we prefer to call the "five-point-rest" or "lowering" the body.10 Of these, "action of añjali" is commonly seen when laypeople greet bhikkhus at stations, in the streets, within a hall, or other public place. The amount of respect thus accorded to a particular bhikkhu tends to be expressed by the height at which the hands are held (from the heart up to the forehead) and the angle at which the head and body are inclined. However, any exaggerated form of añjali is disliked and not encouraged, since it usually expresses some mental strain in the mind of the persons making it (such as flattery, stupidity, conceit, etc.). What has been said here also applies to all novices and junior bhikkhus when respecting their seniors in the Sangha. It is also widely used by Buddhist lay people when greeting each other.

Another point which should be mentioned and which applies both to "action of añjali" and "five-point rest" (see below), is that the action of respecting one who knows Dhamma by one who wishes to learn, is for the benefit of the latter. Through associations with prayer which will be present on many western minds, it is often assumed that these actions when performed by Buddhists, are act s of propitiation or are somehow for the benefit of whoever is "on the receiving end" (i.e., a Buddha image, or a bhikkhu)! This is indeed very far from the truth, since even when Lord Buddha was teaching, he said: "But also, bhikkhus, if others should speak in praise of me, in praise of the Dhamma, or in praise of the Sangha, you should not on that account be filled with pleasure and gladness, or be lifted up in mind... (for if that happened) that also would become a danger to your own selves" (DN 1, para 6).

This is certainly true of good bhikkhus of the present who will know that to have a mind that is stuck in the desire of praise and honor, which is one of the eight worldly conditions, is also one of the marks of an ignorant, worldly person and far from the ideal of the Noble Disciple (ariyasavaka) to which he aspires. Thus a bhikkhu does not teach the advantages of "the action of añjali" and "five-point rest," because he wants to be honored but because these things are skillful ways of conduct and increase the puñña of those performing them. According to a famous verse, this puñña increases in four ways:

He of respectful nature who
Ever the elders honoring,
Four qualities for him increase:
Long-life and beauty, happiness, and strength.

Just as a bhikkhu will "honor the feet" by the five-point lowering before his preceptor, teacher, or any elder bhikkhu, or at shrines and in temples where there are Buddha-images, so do lay people lower themselves to their bhikkhu-teacher of Dhamma. This they generally do in a relatively quiet and enclosed space such as temple, bhikkhu's lodging, or in their own houses where they may have invited bhikkhus for teaching, chanting, or for making puñña by giving gifts. At the time when they respect a Buddha-image, their Teacher, or other bhikkhus in either of these ways, they encourage their children to do likewise, thus early inculcating a sense of respect which is bound to bear good fruits in the future. Happiness and peace characterize the faces of those who perform these acts of reverence with care. After all, is not happiness associated with an absence of mental strains?

Some laypeople, however, do these things carelessly, so that they become unmindful of their meaning and benefits; but those who really aspire to make progress on the Path never do so unmindfully, however often they have cause to greet with the añjali or lower the body in the five-point rest.

In the West, where these customs are not established among Buddhists and where bhikkhus are in any case, very few in number, carelessness is not likely to be a hindrance, although there is another one which deserves a little attention. Among some people one finds what amounts to a strong aversion to the practice of lowering the body. It may be that they hold some wrong view, perhaps an unconscious trait persisting from Protestant Christianity (idolatry, the bowing down to idols, etc.). Perhaps it may be connected with the idea dealt with above, that the other requires or expects to be worshipped; or perhaps compounded with some "view" which is like a smokescreen put out to conceal the true cause for objection — which is pride. It is the head which contains the eyes, ears, nose, tongue, many touch organs, and that agglomeration of nerve tissue called the brain, a circumstance which powerfully reinforces the idea of ego. That this topmost and splendid piece of apparatus should be lowered to the ground at the feet of another will naturally cause the mental strain of pride to object and perhaps to put out a smokescreen: "It's not part of our culture," "It's only an eastern custom," etc.

The modern world manages most successfully to stimulate all the mental stains in man. Among them, the mental stain of pride is fostered by such notions as, "I'm as good as any man." As far as the training in Dhamma-Vinaya is concerned, such ideas do not apply and it is the humble man who goes forward, not he who is stiff with pride and therefore has no chance to learn. A Tibetan work, "Trees and Water" puts it like this: "Just as the branch adorned with good fruits is bent down beneath their weight; so a wise man's mind adorned with all qualities is bent downwards with humility and calm and knows no pride. (But) just as the fruitless branch of a tree has the nature to grow aloft, so the head of the haughty man is always held high for his heart is not humble."11

The traditional position of lowering the body cannot be excelled for encouraging humility. It is known as the five-point lowering (pañcanga vandana) since in making it, five points are on the ground: (1) the forehead, (2-3) the two forearms, (4-5) the two knees.

It is common for bhikkhus to acknowledge respectful salutation in either of these ways by saying (in Ceylon) "Sukhi hotu" ("May you be happy") and in Siam often "Ayu vañño sukham balam" ("Long-life, beauty, happiness, and strength"). In English, "May you be happy" seems very suitable since all Dhamma practices undoubtedly bring happiness.

What has been written here has only been set down with a view that laypeople should understand, as bhikkhus and samaneras have been taught to understand, what is truly beneficial. Neither Lord Buddha, nor any teacher in Buddhist tradition has ever prescribed that this or that sort of greeting for bhikkhus must be made. There is actually no rigid formality about this at all and much the same course of individual conduct applies in a Buddhist country like Siam, as commonly applies in the days of Lord Buddha: "Having approached (Lord Buddha) some lowered themselves before the Lord and sat down to one side: some greeted the Lord politely and having conversed in a friendly and courteous way, sat down to one side; some by their 'action of añjali' to the Lord, sat down to one side; some proclaimed their name and clan and sat down; while others without saying anything just sat down likewise." The commentary upon this frequently recurring passage in the Suttas makes it quite clear, however, that those who greeted him with humility reaped ample fruits, while those who "just sat down" were people with minds beset by pride, false views and the rest.

The information gathered here and elsewhere in this book is, the writer believes, very difficult to come by in other works. Yet this is standard practice in the East where it never has to be explained since people are in contact with living tradition. As and when readers also make contact with a living Buddhist tradition, it will also be useful for them.

Living-quarters

In a Buddhist country, when a bhikkhu has cause to go to some place where there is no vihara (monastic dwelling), he will probably stay in a house with laypeople. If they are reasonably wealthy, a small room will have been set aside by them as a family shrine and in this, the bhikkhu will be invited to stay, study, meditate, and sleep. It is customary that only bhikkhus are invited to sleep in a shrine-room, no member of the family doing so, that room being reserved at other times for puja and meditation.

If Buddhists in other lands are able to set aside such a room for their own special devotion and practice, it may prove very useful when they are able to welcome a bhikkhu. Its position in the house must of course be decided by circumstances, but relative quietness is a consideration and it is preferable to have it upon an upper floor. In houses where gardens contain a small detached outbuilding, this will be even more suitable.

There are some offenses into which a bhikkhus may fall regarding his place of lodging. The first is that he cannot sleep in the same room with one who is not fully ordained as a bhikkhu, except for a limited period of three nights; while a second training rule states "should any bhikkhu sleep along with a woman, this entails expiation." The commentary takes this to mean "under the same roof" but as this will cause much inconvenience, it should rather be taken that he should have a room to himself away from one in which a woman sleeps.12 There is here the consideration seen in many places in the Vinaya that not only should a bhikkhu be able to maintain his special mode of life with ease, but also that his repute, the reputation of the Sangha as a whole, and of course the good name of the Dhamma, should in no way suffer, not even from those who might invent and spread malicious gossip. For these reasons, strict bhikkhus are most circumspect in their meetings with women (as the Vinaya leads them to be), while well-informed women in Buddhist lands help a bhikkhu, by their modest and careful behavior, to keep to his code of discipline.

In the handling of certain things, there are offenses for a bhikkhu; these, therefore need not be left about in his place of residence. In this list there are both animate and inanimate. Thus women and girls, however small,13 are included here, it being an offense for him to touch one, even though his mind is quite free from sensual intentions. Thus women keep their distance from the bhikkhu and avoid actions which could lead him to come into contact with them. It may be emphasized once again, that this is simply for the good of the bhikkhu concerned, who since arahants are not easily met with, is still capable of experiencing lust. Lord Buddha's teachings, as one soon sees, are always realistic. Women's clothes and articles of jewelry and cosmetics also cannot be touched by him. Neither can female animals, dolls, or money.

Money

Regarding money, there are some bhikkhus who are of the opinion that this training rule cannot be kept in the modern world: they are willing to handle it for their own transport. (The use of money by bhikkhus is certainly not a new thing, since the original cause for the holding of the Second Sangayana at Vesali, in Buddhist Era 100, was the acceptance of gold and silver by them.) Laypeople are also heard to criticize bhikkhus who do not agree to handle money, on the grounds that this impedes the work of spreading Dhamma. On the other hand, there are traditions where bhikkhus bear in mind that this is an offense of expiation with forfeiture, while Lord Buddha has: "I do not say, O bhikkhus, that in any way may gold or silver (= money and valuables, according to the Commentary) be consented to, may be looked about for." The Second Sangayana ruled that it was inadmissible for bhikkhus to possess money and referred to the training rule in the Patimokkha (Nissaggiya Pacittiya 18).

Where this rule is fully adhered to, laypeople do not therefore give money to bhikkhus, nor expect them to carry it. Money can be made available for the use of a bhikkhu but not given to him. Such money, which is called after that which it purchases, the "four supports,"14 remains the property of the donor but is kept by the bhikkhu's steward or attendant (who is often a lay-disciple in training) to be used whenever this becomes necessary. At the time when such "four supports" are made available, the donor may say to a bhikkhu (or bhikkhus), "I invite you, sir, with this sum of... for the four supports," at the same time handing that amount to the bhikkhu's steward. Or a bhikkhu may receive from the hand of a layman a slip of paper reading; "I invite you with the four supports equal in amount to the sum of... which has already been handed to the steward. As you have need of it, please request it from him." Whatever is needed is then bought by the steward from that money. In this tradition, a bhikkhu has no money troubles and may leave such affairs to his steward. He is thus free from thoughts on having only a little, and not troubled by thoughts of what he will buy if there be much money. He can therefore concentrate on the work of Dhamma and Vinaya which he has chosen as his life.

Other items which it is not allowable for a bhikkhu to touch include: fruits (when still growing on trees), weapons, poisons (unless as prescribed by medicines), nets and snares, seeds, and musical instruments. Generally he will have no need of radio or television either!

Food and Drink

Perhaps one of the best-known training rules of the bhikkhu concerns his not eating between midday and dawn: it is an offense for him even to touch food — let alone eat it — during this period, which is called the "wrong-time." Lay-people keeping the eight precepts upon Uposatha days or at other times have basically the same discipline. As the sixth precept they recite: "I undertake the training rule refraining from eating at the wrong time." A samanera (novice) has also to keep this precept every day while he commits himself to observe the ten training rules for novices. It has many advantages both for the bhikkhu and samanera, as well as for lay-people. The former benefit since they have free time, thoughts not concerned with food, and lightness of the body, which is suitable for study, meditation, and so on. As for the latter, they are not burdened by having to prepare food for bhikkhus at night.

Although not included among the heavy offenses, this training rule (an offense of expiation) will not be broken by the scrupulous bhikkhu (unless ill), since its breaking implies giving way to craving, losing the spirit of renunciation, encumbering the stomach, and hence making mind-development more, not less, difficult.

The "right time" for bhikkhus (and samaneras) to eat begins when the day is light enough to see the lines on the palms of one's hand and ends at noon. During this time a bhikkhu may eat once15 or twice. If the former, then an adequate quantity of food is needed to last for twenty-four hours, while if he eats twice the second meal is usually served about quarter past eleven so as to finish well before noon.

There are very few dietary restrictions and these are reasonable, ruling out the consumption of certain animals' flesh (for instance, dogs', snakes', tigers', bears', hyenas') and also that of human beings. Here we may briefly consider the question of meat in relation to the bhikkhu. The word bhikkhu is derived from the root bhikkh = "to beg" (this English word is from the same Indo-Aryan root). Although a bhikkhu, when he goes out to obtain almsfood, does not beg (he collects what is offered), since he is not allowed (unless ill) to ask for food, still he is largely dependent upon whatever is put into his bowl. After he has returned to the vihara he may if he wishes, select whatever vegetable foods he has been given and eat only that. In this respect it is proper to remember that when Devadatta requested Lord Buddha for a ruling that bhikkhus should abstain from flesh, the latter did not agree to rule thus, saying: "And the eating of flesh that is pure in three respects, that is to say, that the eater has not seen, heard, or suspected that it has been killed (specially for bhikkhus) is allowable." (Flesh and fish allowable must, however, be cooked as bhikkhus cannot eat any kind raw or uncooked.) There is also the Discourse to Jivaka on the same subject and the oft-quoted Amagandha Discourse, in which the evils of ill-conduct in so many ways are pointed out as much more harmful than the eating of meat.

We may summarize by saying that as far as his alms-round is concerned, a bhikkhu receives whatever is offered without discrimination (except the unallowable meats, which he is not very likely to be given nowadays). If he wishes to be a vegetarian, he may choose from among the food placed in his bowl, although where he receives only little, this will be very difficult for him. In any case, whether almsfood or that brought to the vihara by lay-supporters, he cannot ask for this or that kind of food unless he is ill, when it is allowable to do so. In countries where the almsround is not possible, a bhikkhu or a sangha of bhikkhus will be dependent upon laypeople who agree to give support. Where a number of bhikkhus are staying, laypeople will organize the buying, cooking, and offering of food in the way most convenient to them and in accordance with the Vinaya. There is no need for food offered by them to be special but it should be nutritious. Therefore, laypeople should not ask, "Do you like...?" or "What shall we cook for you today...?" The bhikkhu tradition is to accept whatever laypeople wish to offer from the food they have themselves, in this way being as little trouble as possible to householders, of whom it is as true now as it was in Lord Buddha's days, that they have "a lot to do" (bahukiccam).

A bhikkhu cannot go to a restaurant or shop and buy or order food (or anything else for that matter). Nor can he personally store food overnight. Once food has been formally offered (see below) to him, it must be consumed by him before noon, or else left for lay-people to finish. Again, a bhikkhu cannot cook for himself (although he is allowed to reheat food cooked already). Storing or cooking may, however, be done by a samanera or by a lay-disciple in the vihara. The principle underlying these three training rules is that greed, ever-ready to spring up where food is concerned, should of course be discouraged, while the bhikkhu's dependence upon lay-people is greatly stressed. He is taught to reflect everyday: "'My life is dependent upon others' — this should frequently be reflected on by one gone forth" (Discourse on the Ten Conditions, AN 10.48).

We should now deal briefly with the formal offering of food and other items to bhikkhu. It is a slight offense for a bhikkhu intentionally to touch — let alone consume — food or drinks which have not been offered. The reason lying behind this rule is not difficult to see. A bhikkhu is always very careful to avoid any act which could even be interpreted as approaching an offense of defeat. Taking what is not given with intent to steal is a defeat-offense and, even if he has not fallen completely into this, he may have a grave offense to confess. Hence the importance of formal offering. This offering is done by placing into his hands every item to be consumed, except these things be on a tray when this may be offered. A layman raises from the table, plates, and dishes (or tray) bearing food with both hands, or with the left hand touching the right wrist when the item concerned is a small one (as salt-cellars etc.), and gives each one into the hands of the bhikkhu. If there are a number of bhikkhus, the most senior is offered food first and the others in due order afterwards. It is not necessary to offer food into the hands of samaneras as this training rule does not apply to them. Having completed the offering (to each bhikkhu) a layman will usually salute with añjali and then take a seat a little to one side, waiting to see whether he can be of any further help. He should not, after having placed the food into the hands of bhikkhus, touch it again; if he does so, that food or drink must be re-offered, Should he receive anything from the hands of a bhikkhu, whether it is food or such things as paper or books etc., it is again skillful training for the layman to salute with añjali before taking it.

Due to the training rules above, bhikkhus cannot share food from the same dishes as those being used by laypeople and it is customary to give them their food apart. In a family this could be just one end of the table, while in any lay assembly where many are dining, bhikkhus should have a table specially set aside for them. Samaneras, since they do not have the acceptance into the Sangha as bhikkhus, cannot share food with the latter and should be given separate food; they traditionally eat sitting elsewhere. As honored guests in the houses of lay-people, bhikkhus are offered their food before the family sits down to eat or, when there is not time for this, their food is first formally offered to them before the others eat. Since it is an offense for a bhikkhu to eat or drink standing, he should always be offered a seat. He cannot therefore take food buffet-style, since eating is for him a serious matter, a meditation and not an occasion for delight or gossip.

So far we have referred to a layman offering the food but the case is different when a lay-woman makes the offering. A bhikkhu does not receive anything directly from the hands of a woman, but she may place whatever is to be offered upon the small receiving-cloth which a bhikkhu carries. Once she has placed it upon this cloth, it is considered to be offered into his hands.16 In formulating such ways of conduct as these the theras of the first Sangayana (Council) have been most careful to guard against physical contact between the sexes so that no possibility of slander or of infatuation might arise. One may here remember the opening suttas of Anguttara Nikaya: "O bhikkhus, I do not perceive at all any other form which thus stands taking hold of the mind of man as does this: the form of woman... sound... scent... taste... the touch of woman. O bhikkhus, I do not perceive at all any other form which thus stands taking hold of the mind of woman as does this: the form of man, sound, scent, taste, touch of man." These words of Lord Buddha find practical expression in the Vinaya training rules for both bhikkhus and for bhikkhunis (when they existed).

As regards placing food into a bhikkhu's bowl which is in his hands, whether he is standing, as on the alms-round, or sitting in a layman's house, there is no difference between the way it is done by a layman and a laywoman. Nor does the bowl have to be offered to him since it is in his hands.17

Other articles besides food and drink which should be offered to him include anything which will go inside the body, such as medicines. Also, his bowl, robes, and other requisites, if they are touched by laypeople, as these are then considered to be out of his possession. Upon occasions of making puñña when bhikkhus are invited, the gifts which are offered to them by the laity such as flowers, incense, candles, medicines, and any other items useful for their lives, may also be formally offered. If such an occasion is during the "wrong-time" and laypeople wish to offer food in tins or jars (milk is included) these things cannot be placed into his hands or accepted by him, but intimation is made to the bhikkhus of its offering and it is put aside to be kept by a samanera or lay-disciple. Such small points as these constitute not only a discipline for bhikkhus but also for the laity who may thereby grow in carefulness.

It was emphasized above that offering, whether by a layman or laywoman, is made with both hands. This is not simply some sort of ritual but has a very good reason behind it. When one gives something in the ordinary way, the giving is done with one hand if the object permits it. This kind of giving may as a fact become habitual in the sense that one is not aware any more of "giving" and from a Buddhist point of view this shows slackness of mind and lack of care. Now, bhikkhus who are striving on the Path of Dhamma-Vinaya are said to be a "good field for puñña" — that is, the results to be expected from giving to them as they strive towards Nibbana, leading a pure life, are great indeed, and will result in clarity and peace increasing in the hearts of the donors. Thus it becomes important when making offerings to bhikkhus, whether of their daily food or upon some special occasion, to make the offering consciously, with a strong intention of giving. The stronger the intention, which is here skillful kamma, the greater the fruits of happiness reaped by the donors. So that laypeople are reminded to make this giving-intention strong, they are instructed to offer with both hands — an act which requires more forethought than the usual ways of giving. Respect is also expressed in this method of offering and it is also used by new bhikkhus and samaneras when presenting anything to their teachers or preceptors.

The meal having been consumed, a bhikkhu chants briefly (and a number of bhikkhus for some time) verses of well-wishing for the laity. It is actually an offense of wrong-doing for him (them) not to do so if laypeople are present. The least which is done will be for a senior bhikkhu to say a few words such as: "Long-life and beauty, happiness, and strength" (ayu vanno sukham balam). Whether laypeople have also finished eating, or whether they have not yet begun, at least the donor will sit quietly with folded hands listening to these words or verses of well-wishing. Every word of the Pali verses may not be understood but it is more important that the mind should be concentrated upon the chanting to the exclusion of everything else. A mindful and concentrated mind is always full of skillfulness. Frequently, such chants as are translated below form the core of well-wishing:

Just as the rivers full of water
Fill the ocean full,
Even so does that here given
Benefit the dead (the hungry-ghosts, peta)
Whatever by you wished or wanted
May it quickly be,
May all your wishes fulfilled —
As the moon upon the fifteenth day, (the full moon)
Or as the wish-fulfilling gem.

May all distresses be averted
May all diseases be destroyed
May no dangers be for them
May (they) be happy, living long.
He of respectful nature who
Even the elders honoring,
Four Qualities for him increase:
Long-life and beauty, happiness, and strength.

At the close of the chanting it is the custom in many places to say "Sadhu, sadhu..." and then to raise the hands in añjali to the forehead, to lower the body. "Sadhu" means "it is well," and is an expression of delighted approval heard everywhere in Buddhist countries when a deed of puñña has been done, such as giving, helping, listening to Dhamma, and so forth.

As regards drinking, a bhikkhu may not drink distilled or fermented intoxicants (sura-meraya-majja) (except minute quantities contained in necessary medicines). Before noon any other drink may be offered to him, with or without milk. After twelve o'clock noon it is not allowable for him to take milk (or any drink containing milk), cereals, eggs, etc., nor any kind of soup. He may be offered any fruit juice (uncooked but strained and free from particles of fruit), or any of the bottled soft drinks which are now common. The five medicines allowable over a period of seven days may also be taken by him if he is indisposed. The first of these, ghee, is generally not available outside India, but the other four are common: butter (but not cheese), vegetable oil (such as margarine), honey, molasses (including all sorts of sugar). If more of these is accepted by him than he can consume in one evening, it may be kept by him for seven days at most. Any remaining after this time he cannot consume without falling into an offense. It is thus common for these "medicines" to be kept by a samanera or lay-disciple, to be offered as they are needed. Tea, coffee, and cocoa (all without milk) are also allowable during the afternoon and evening. With these allowable drinks and fortified in any case by having few desires and some ability to endure, bhikkhus (and samaneras) sustain themselves for study, practice or teaching.

Travel

Since a bhikkhu keeping strictly to the Vinaya will not handle money, if he is being invited to teach or to stay, it is customary in Buddhist countries for a layman to come and fetch him. Where distance prevents this, train tickets may be bought and sent to him. If the journey is a long one, he may be accompanied by a lay-disciple who will buy tickets and the bhikkhu's food at the right time. When he is traveling alone, it is usual to meet him at the station.

A bhikkhu commits an offense if he makes an arrangement to go on a journey with a woman, so that if he is accompanied, his companion must be a man (though where a male companion is present, women may also be in the party as well). This is another provision to prevent offenses and to stop the wagging of slanderous tongues. When the bhikkhu travels by car, a woman should not sit beside him, though of course a man may do so. It is preferable that he does not travel in a car with only a woman who is driving.

There are also several places to which it is not proper to take bhikkhus, such as the following, which are called the "wrong resort" for bhikkhus: namely crowded places or places of entertainment, theaters, concert halls, cinemas, stadiums, games-fields, exhibitions, fairs, casinos, nightclubs, brothels, army parades, and even fields of battle. It is common-sense that bhikkhus have no need for the various sorts of sense-stimulation provided by such places.

General Conduct

In Buddhist countries such as Siam, the general conduct of laypeople in the presence of bhikkhus is molded upon the discipline followed by bhikkhus and samaneras when they are in the presence of theras. Much of this code of good conduct is contained in the articles of the seventy-five Trainings (sekhiya) found in the Patimokkha. Rather than comment upon all these, we may select the most important groups of points for outline explanation.

Buddhist laypeople living in Siam have a good chance to acquaint themselves with the details of this conduct since they can at any time go to a Wat where Vinaya is well observed and see for themselves how bhikkhus do things. They have another chance also not available to most Western Buddhists, for the custom here (and in Burma, Laos, and Cambodia) is that most young men (and a few young women) ask for temporary ordination over periods of time ranging from one to four months. While they are in the robes they learn, among other things, how to conduct themselves in the manner proper to those that have gone forth. Every day they receive instruction in the Vinaya (and much else) which includes, of course, the seventy-five Trainings. Not only that, for these Trainings, while they constitute only small offenses when broken, actually are very important since they cover events of everyday occurrence, such as walking, sitting, wearing robes, eating, teaching, and listening to Dhamma. When these temporarily-ordained monks (often called "rains-bhikkhus") disrobe and return to their homes, they take with them experience of a good discipline and it is this which becomes the basis for lay conduct in the presence of bhikkhus. As this training in good conduct applies to contact between laypeople and bhikkhus almost as much as it does between junior bhikkhus and theras, there is a considerable basis for common understanding and hence concord.

What sort of things are included in this training? First, we may mention regulation of the body in the four positions, the first of these being walking. When walking in company with a bhikkhu, a layperson will walk somewhat behind him rather than immediately at his side, and certainly not push in front, always giving way to him where this is necessary. This is particularly important if the bhikkhu is talking Dhamma, when it will be an offense for him to follow behind a layperson, or to walk to one side of the path while doing so. The ancient Buddhist tradition from India prescribes that one should as a mark of respect, "keep one's right side towards" one's teacher, the right side of the body being symbolically that associated with conscious effort and general skillfulness in conduct. If a bhikkhu is sitting and a layman has occasion to pass in front of him (a laywoman will observe a stricter decorum and not come very near a bhikkhu) it is good training in mindfulness to stoop the body and head and perhaps say something like "Excuse me, sir."18 Again, if a layman or woman should enter a room where a bhikkhu is sitting and perhaps talking Dhamma with others, he or she usually performs "the action of añjali" or lowers the body, according to what is suitable, before sitting down.

In standing, one should not stand upon a higher step or level than a bhikkhu and talk to him. We have in the English the phrase "to look up to" implying respect, and if one is learning Dhamma that is what one should do, literally as well as figuratively. Standing, one does not stand too near or too far but at the "right" distance. One's hand should be clasped in front and one's body controlled while talking to a bhikkhu. In Buddhist countries agreement or questions are accompanied by "the action of añjali" in the case of talking to a senior bhikkhu. All these bodily actions help one to correct the mind and ensure that it is functioning in a way proper for the reception of Dhamma.

Should the bhikkhu be barefooted, as is often the case in the East, a lay person with shoes on will not talk to him but remove his or her shoes first. This is because it is an offense for him to talk dhamma to one who is wearing shoes when he is not, though this situation is not likely to occur in the cold countries of the West.

When sitting, especially if Dhamma is the subject of a bhikkhu's speech, one should sit attentively and not sprawling in a chair. It is also against the spirit of the Vinaya for a bhikkhu to teach Dhamma to one who is smoking. (It is not against the letter, as this custom was prevalent in Lord Buddha's days). However, smoking is bound to distract from listening to Dhamma and is often a sign of unmindful or tense states of mind. All such conditions are opposed to the profitable and attentive hearkening with which Dhamma should be received. Dhamma is so important, so valuable, that it becomes an offense for a bhikkhu to teach it to anyone who shows by his bodily position that his mind is not concentrated to receive it.19 The body should be controlled when sitting such that the feet are tucked in under a chair (or inconspicuous if sitting on the ground), with the back reasonably erect and hands placed comfortably in the lap. In sitting down a layperson is careful to notice whether the chair he is about to sit upon has a bhikkhu's robe upon it. If so, he will sit elsewhere or else remove the robe, offering it to the bhikkhu. As the robe is a symbol of pure life in Dhamma, it is never sat upon or leaned against by laypeople. A seat taken by a layman or woman should not be higher than that used by the bhikkhu, and if several people are seated on the ground, a bhikkhu should be given a separate mat to sit upon. All these sorts of things are also observed by good bhikkhus in the presence of their teachers and other theras, and make for a spirit of respect and harmony.

Then in lying down, laymen if they do so in the same room as a bhikkhu, will never point their feet at him. Nor for that matter will any Buddhist, whether in robes or "wearing white" (a layperson), lie down with his feet pointing towards any respected or sacred object in a room such as Buddha-images, stupas, pictures of the Buddha or of any teacher alive or dead, Buddhist scriptures, and so on. The head is always placed in their direction and usually before lying down, a triple lowering is made to any shrine etc., which happens to be in the room.

On the same principles as those set out above, if a bhikkhu is sitting, a layperson does not talk to him standing but, after lotussing or lowering the body, sits down to talk; while if a bhikkhu is standing, a layman will stand to talk with him. It is part of the reasonable-ness of this training that almost none of the usual lay conduct mentioned here is performed if a layperson is ill.

If one approaches a bhikkhu to give something while he is sitting, one's head should not be higher than his own, and better lower. This avoids leaning over him and also helps the donor to give with a humble mind, which in itself will bear good fruits.

Generally in talking to bhikkhu one should try to avoid unsuitable subjects of discussion. Bhikkhus were several times rebuked by Lord Buddha for engaging in "animal-talk," which is defined by this quite common passage in the discourses: "Talk about kings and robbers, ministers and armies, danger and war, eating and drinking, clothes and dwellings, garlands and scents, relations, vehicles, villages and markets, towns and districts, women and heroes, street talk, talk by the well, talk about those departed in days gone by, idle chatter, talk upon the world and the sea, and also on gain and loss" (AN 10.69). When one comes to think about it, this list covers most of the subjects to be found in our newspapers! A layman may also remember that right speech, the third constituent of the Eightfold path, is defined as: restraint from lying, slander, rough speech, and chatter. Nor is it suitable to ask a bhikkhu what food and drink he likes, unless he is ill. Again, it is not proper to ask about the attainments which he has won through his Dhamma-practice. It is an offense of expiation for a bhikkhu to tell a layman even the truth regarding his own attainments, and an offense of Defeat should he be tempted to lie, saying that he has won what has not been won by him. Also among requests which are improper, as they could embroil a bhikkhu in what is not-Dhamma, are questions upon luck, signs, stars, and palms. All this is called animal-knowledge by Lord Buddha and he has made it an offense of wrong-doing for a bhikkhu to learn or to teach it.

In this section also, one might mention some special provision regarding the conduct of laywomen. For instance, when coming to a bhikkhu for instruction in Dhamma, it is proper if a man or boy accompanies the laywoman. Where this is not possible, provided that there is another bhikkhu or samanera in the room when the teaching of Dhamma takes place, there will be no offense for the bhikkhu. But he should not find himself alone with a woman in a room, especially one into which others cannot see. Again, women desirous of Dhamma-instruction should not visit a bhikkhu after dusk but do so during the day. All these provisions are to guard individual bhikkhus against their own mental stains and so help them in their training, thus being for the well-being of the Sangha and therefore, since the Sangha guards and maintains the Dhamma, for the good name of Dhamma too.

Laywomen when visiting a vihara are therefore very modest whenever they have cause to speak to bhikkhus. Their dress should be modest and their persons devoid of ornaments while they address themselves to bhikkhus with humility. In so doing, they help both themselves and the bhikkhus: themselves by following the way of Dhamma which is to realize the impermanent, unsatisfactory, and unbeautiful nature of the body; and the bhikkhus by remembering that most of those in the yellow robe have not yet conquered the mental stains (kilesa).

Those laypeople who are very well practiced and who have seen for themselves the immense value of Dhamma, will in the presence of their teacher or other respected bhikkhus, sit keeping their hands lotussed all the time. Faith (saddha) and serene clarity (pasada) of mind do, after all, increase in proportion to one's experience of Dhamma. Laypeople having this sort of deep appreciation of Dhamma after "the action of añjali" and the triple lowering are also seen to recite when their teacher or other bhikkhus are departing: "Excuse me, venerable sir, for all the faults I have committed through the three doors (of mind, speech and body); for these please forgive me. A second time, venerable sir... A third time, venerable sir... please forgive me."20 Only those who have had the blessing of a personal teacher and who feel great reverence for him, will feel like making this opening-up of faults. It has been included here just because it is a very good practice. All who are not arahants have the stain of pride and will therefore grow in the Dhamma as this is lessened and genuine humility increased. This practice can sometimes be beneficial. The conduct of Buddhist laypeople in the West towards bhikkhus who are their teachers may in these matters vary somewhat with the customs of the country which are accepted as polite. It may be stressed once again that such behavior, governed by mindfulness and wisdom, is for the welfare of all who practice Dhamma.

Finally, a word may be said upon what a bhikkhu may do in connection with lay ceremonies and what he may not. Where there are numerous bhikkhus as in Siam, they are frequently invited to the house of people for teaching, chanting and upon occasions of making puñña. For instance, at the time when a new house is occupied, as well as the various anniversaries of birth and death. Their chanting of the words of Lord Buddha to the listening laypeople who sit with "action of añjali" and minds concentrated upon the chanting, brings, in this case, peace and happiness. But it should not be thought that without the effort of hearkening on the part of the laypeople, that blessing automatically results. Indeed, bhikkhus and their chanting are in no way a vehicle for the bestowal of "sacraments" or blessings. What are sometimes written about as "blessings" in connection with bhikkhus' chanting, would accurately be called well-wishings (see the stanzas translated above in the section on food etc.). In other words, a bhikkhu's work is not that of a priest.

Bhikkhus may be invited to chant stanzas of well-wishing before or after a marriage, an occasion when the engaged or married couple jointly make puñña to ensure the success of their new life. However a bhikkhu cannot "marry" laypeople as do priests in other faiths. Should he do so, he stands in danger of falling into a heavy offense, the fifth of the formal meetings (sanghadisesa) where, acting as a go-between either for a man to a woman or a woman to a man, quite rules out the possibility of bhikkhus marrying others. Marriage in Buddhist countries is purely a lay-contract between the parties undertaking it, the ceremony being conducted by a senior layman, this being ratified in various ways through some government agency.