BUDDHIST MONASTIC CODE I

Buddhist Monastic Code 1Conversations on other topics. Strangely enough, neither the Vibhaṅga nor theCommentary makes mention of conversations with women that do not touch on theDhamma. The Sub-commentary notes this, and in one of its rare stabs at humorconcludes, "It is perfectly all right to talk as much as you like about Tamils and thatsort of thing."Conversation that does not deal with the Dhamma, though, is termed "animal talk"(tiracchāna-kathā) in the Canon, and there are several passages (e.g., theVibhaṅgas to Pc 21 & 85; Mv.V.6.3-4) that criticize group-of-six bhikkhus forengaging in animal talk: worldly talk about "kings, robbers, and ministers of state(politics); armies, alarms, and battles; food and drink; clothing, furniture, garlands,and scents; relatives; vehicles; villages, towns, cities, the countryside; women andheroes; the gossip of the street and the well; tales of the dead; also philosophicaldiscussions of the past and future (this is how the Sub-commentary to Pc 85explains 'tales of diversity'), the creation of the world and of the sea, and talk ofwhether things exist or not." The Sub-commentary notes, though, that to discussany of these topics in a way to foster an understanding of the Dhamma — e.g.,discussing the impermanence of worldly power — is not considered improper.Although there is no specific penalty for indulging in such worldly talk, a bhikkhuwho indulges in it with lay people, bhikkhus, or novices to the point where hebecomes offensive to the Community may be subject to an act of censure,banishment, or suspension on the grounds of "unbecoming association withhouseholders" or "verbal frivolity." Furthermore, a bhikkhu sitting alone with awoman (or women) engaging in such talk would be subject to the conditions of Pc44 or 45 and Ay 1 or 2.It is also worth noting in this regard that, unlike Pc 44 & 45 and Ay 1 & 2, this rulecovers situations where either the bhikkhu or the woman, or both, are standing. Inother words, if a bhikkhu and a woman are conversing while standing, he may teachher at most six sentences of Dhamma unless any of the non-offense clauses apply.Non-offenses. There is no offense if, after the bhikkhu teaches the woman sixsentences of Dhamma, either he or she changes position — stands up, sits down,etc. — and he continues with six more sentences. This point was most likelyincluded to indicate separate conversations. Once a bhikkhu has taught five or sixsentences to a woman, he may teach her again when they meet again and is notcondemned to silence for the rest of his life.Another exemption is that a bhikkhu, after teaching six sentences of Dhamma toone woman, may turn and teach six more sentences to another without incurring apenalty. Thus the Commentary notes that a bhikkhu addressing an assembly of 100women may teach them a total of 600 sentences of Dhamma if he aims each set ofsix at a different woman.A third exemption is that there is no penalty for a bhikkhu who is teaching Dhammato someone else, and a woman happens to be listening in.252