(The Buddha:) “Who, bhikkhus, is worthy of the best seat, the best water, the
best food?”
Some of the bhikkhus said, “Whoever went forth from a noble warrior family
is worthy of the best seat, the best water, the best food.” Some of them said,
“Whoever went forth from a brahman family … from a householder family …
whoever is an expert on the discourses … whoever is an expert on the discipline
… whoever is a Dhamma teacher … whoever has gained the first jh›na … the
second jh›na … the third jh›na … the fourth jh›na … whoever is a streamwinner … a once-returner … a non-returner … an arahant … a master of the
three knowledges … a master of the six cognitive skills is worthy of the best seat,
the best water, the best food.”
Then the Blessed One said to the bhikkhus: “Once, bhikkhus, there was a
great banyan tree on the slopes of the Himalayas. Three friends lived dependent
on it: a partridge, a monkey, and an elephant. They were disrespectful,
discourteous, and impolite (§) toward one another. Then the thought occurred to
the three friends: ‘Let’s find out which among us is the most senior by birth. We
would then pay homage and respect to him, revere him, and honor him. We
would then abide by his advice.’
“Then the partridge and the monkey asked the elephant: ‘What ancient thing
do you remember?’
“‘When I was young, friends, I used to walk over this banyan tree with it
between my thighs, and the topmost buds brushed against my belly. This,
friends, is an ancient thing that I remember.’
“Then the partridge and the elephant asked the monkey: ‘What ancient thing
do you remember?’
“‘When I was young, friends, I used to sit on the ground and chew off the
topmost buds from this banyan tree. This, friends, is an ancient thing that I
remember.’
“Then the monkey and the elephant asked the partridge, ‘What ancient thing
do you remember?’
“‘Over there in that spot (§), friends, was once a great banyan tree. Having
eaten one of its fruits, I relieved myself in this spot. From that, this banyan tree
was born. Thus, friends, I am the most senior among us by birth.’
“So the monkey and elephant said to the partridge, ‘You, friend, are the most
senior among us by birth. We will pay homage and respect to you, revere you,
honor you, and abide by your advice.’
“Then the partridge had the monkey and elephant undertake the five
precepts and he himself practiced, having undertaken the five precepts. They—
having lived respectful, courteous, and polite toward one another—on the
break-up of the body, after death, reappeared in the good bourn, the heavenly
world.
“This came to be known as the Partridge’s Holy Life.
They—people skilled in the Dhamma,

who revere their elders—
are praised in the here-and-now,
and have a good destination hereafter.
“Now, if common animals can live respectful, courteous, and polite toward
one another, shouldn’t it shine forth that you, having gone forth in such a welltaught Dhamma and Discipline, live respectful, courteous, and polite toward one
another?”—Cv.VI.6.2-3
The bhikkhus in the origin-story wanted to make privilege dependent on merit, but
the fact that they measured merit in different ways meant that any merit-based
hierarchy would have been based on a standard of measurement not acceptable to all.
A hierarchy based on seniority, however, is both objective and, in the long run, less
oppressive: One’s place in the hierarchy is not a measure of one’s worth. Such a
hierarchy also discourages the pride and competition that would come if bhikkhus
could fight their way up the hierarchy by outdoing the measurable merit of others. And
the fact that junior members in the hierarchy do not take vows of obedience helps keep
the senior members in line. If the senior bhikkhus abuse their privileges, the junior
bhikkhus are free to leave.
The etiquette surrounding seniority is fairly limited. Junior bhikkhus are expected
to pay homage to the senior bhikkhus by bowing down, rising up to greet, doing añjali,
and performing other duties of respect (such as scrubbing their backs in the common
bath). Senior bhikkhus are entitled to the best seat, the best water, the best food.
However, things such as lodgings that belong to the Community or are dedicated to
the Community may not be preempted in line with seniority.
Bhikkhus who have more than three years difference in seniority should not sit on
the same seat unless the seat is long enough to sit at least three people. (No bhikkhu is
allowed to sit on the same seat, regardless of how long it is, with a woman, a pa˚˜aka,
or a hermaphrodite.)
If one’s preceptor, teacher, or a bhikkhu with enough seniority to be one’s
preceptor or teacher is pacing back and forth—e.g., doing walking meditation—without
wearing footwear (and within six meters and in plain view, adds the Commentary), one
should not pace back and forth wearing footwear. The Commentary interprets
preceptor’s seniority as either a friend of one’s preceptor or any other bhikkhu with at
least ten years seniority to oneself; teacher’s seniority it interprets as any bhikkhu with at
least six years seniority to oneself.
If bathing in the same place, one should not bathe in front of a senior bhikkhu or
upstream from him.
The duties of a host bhikkhu to one newly arrived at his monastery are determined
by seniority. See the relevant section in Chapter 9.
Exceptions to seniority. There are certain situations where the rules of seniority do
not apply.
As mentioned above, one may not preempt Community lodgings on basis of
seniority, either for oneself or for others, such as one’s preceptor or teacher.

When two bhikkhus are naked, the senior bhikkhu should not get the junior
bhikkhu to bow down to him or to perform a service for him. The junior bhikkhu, even
if pressured by the senior bhikkhu, should not bow down to him or perform a service
for him. Neither of them should give anything to the other. When these rules were laid
down, bhikkhus had scruples about scrubbing or massaging the backs of senior
bhikkhus in the sauna or in the water. Therefore—as mentioned in Chapter 2—the
Buddha allowed three kinds of covering to count as covering for the body: saunacovering (i.e., being in the sauna), water-covering (being in the water), and clothcovering. The Commentary adds that the sauna-covering and water covering count as
proper covering for back-scrubbing and massaging but not for the other services
mentioned in the above rules. For instance, a junior bhikkhu should not bow down to a
senior bhikkhu when both are unclothed in the sauna. Cloth-covering, however, counts
as proper covering for all services.
Bhikkhus arriving at a toilet should use it in order of arrival, and not in order of
seniority.
If a senior bhikkhu arrives late to a meal and finds a junior bhikkhu in his place in
the line-up, he should not get the junior bhikkhu to move as long as the latter has not
finished his meal. If he deliberately ignores this rule and tells the junior bhikkhu to
move, he is automatically classed as having refused an offer of further food from a
donor, which means that after he has finished his meal he falls under Pc 35 for the rest
of the day. Also, the junior bhikkhu may tell him, “Go fetch water” (for the junior
bhikkhu to rinse out his mouth and bowl)—one of the few instances where a junior
bhikkhu can tell a senior bhikkhu to perform a service for him. If this can be arranged,
well and good. If not, then the junior bhikkhu should swallow whatever food he has in
his mouth and then get up to give the seat to the senior bhikkhu. Under no
circumstances should he preempt the senior bhikkhu’s seat.
Finally, there is the case of a Community in which none of the bhikkhus knows the
P›˛imokkha or the proper transactions for the uposatha (see Chapter 15). If a learned
bhikkhu comes along, the Canon says that the members of the Community should
“further, help, encourage, support” him with chunam, clay (soap), tooth wood, and
water for rinsing the mouth/washing the face. If they don’t, they incur a dukka˛a. The
purpose of these services, of course, is to encourage the learned bhikkhu to stay so that
he can pass on his knowledge to the other members of the Community. The
Commentary adds that the members of the Community should offer other forms of
help to the learned bhikkhu as well, such as speaking politely to him and providing him
with the four requisites. If no one helps him, all the bhikkhus in the residence—senior
and junior—incur a dukka˛a. If a schedule is set up for looking after him, the offense is
incurred only by a bhikkhu who doesn’t fulfill his scheduled duties. If one or two of the
resident bhikkhus are capable and volunteer to take over all the duties, the rest of the
bhikkhus are freed from any responsibilities. As for the learned bhikkhu, he shouldn’t
consent to having more senior bhikkhus perform services such as sweeping his lodging
or bringing tooth wood to him. If he already has an attendant traveling with him, he
should ask his hosts not to burden themselves with looking after him.

Responding to criticism. Pc 54 requires that a bhikkhu show respect to anyone who
criticizes him, regardless of the status of the person, as long as the criticism deals with
rules in the Vinaya or with standards of behavior aimed at being “self-effacing,
scrupulous, or inspiring; at lessening (defilement) or arousing energy.” For more
details, see the explanation of that rule in BMC1.
Jokes. The Vibhaºga to Sk 51 prohibits a bhikkhu from making a joke about the
Buddha, Dhamma, or Saºgha. The Vibhaºga to Pc 2 imposes a p›cittiya on making
insulting fun of another bhikkhu’s race, class, nationality, or any of the other akkosavatthu. It imposes a dubbh›sita for joking about the same things with no insult
intended. See the explanation of that training rule in BMC1 for further details.

Rules
Paying Homage
“These ten are not to be paid homage: one accepted (ordained) later is not to be paid
homage by one accepted earlier; an unordained person; a senior (bhikkhu) of a
separate affiliation who teaches what is not Dhamma; a woman; a eunuch; a bhikkhu
undergoing probation; a bhikkhu deserving to be sent back to the beginning; a
bhikkhu deserving penance; a bhikkhu undergoing penance; a bhikkhu deserving
rehabilitation.”
“These three are to be paid homage: one accepted (ordained) earlier is to be paid
homage by one accepted later; a senior (bhikkhu) of a separate affiliation who teaches
what is Dhamma; the Tath›gata, worthy and rightly self-awakened.”—Cv.VI.6.5
“Bowing down, rising up to greet, greeting with hands raised palm-to-palm over the
heart, or performing other forms of respect due to superiors are not to be done to a
woman. Whoever should do so: an offense of wrong doing.”—Cv.X.3
Teaching Dhamma
“Dhamma is not to be spoken in the midst of the Community by anyone who is not
invited to do so. Whoever should speak it (uninvited): an offense of wrong doing. I
allow that the senior bhikkhu speak Dhamma or that he invite another to do so.”—
Mv.II.15.5
“I allow a junior bhikkhu explaining Dhamma to sit on an equal seat or a higher one,
out of respect for the Dhamma; and a senior bhikkhu to whom the Dhamma is
explained to sit on an equal seat or a lower one, out of respect for the Dhamma.”—
Cv.VI.13.1
“There are these five disadvantages for one who sings the Dhamma with a drawn-out
singing vowel-sound: He himself is impassioned with the vowel-sound. Others are
impassioned with the vowel-sound. Householders look down on him. As one desires to
contrive (§) the vowel-sound, one’s concentration lapses. People coming after will take

it as an example (§) .… The Dhamma should not be sung with a drawn-out singing
vowel-sound. Whoever should sing it: an offense of wrong doing.”—Cv.V.3.1
“I allow vowel-reciting.”—Cv.V.3.2
“The speech of the Awakened One is not to be raised into meter (a Veda) (§). Whoever
should do so: an offense of wrong doing. I allow that the speech of the Awakened One
be learned in one’s own dialect.”—Cv.V.33.1
Seniority
“I allow, in accordance with seniority, bowing down, rising up to greet, greeting with
hands raised palm-to-palm over the heart, performing forms of respect due to
superiors, the best seat, the best water, the best food. But what belongs to the
Community should not be preempted (§) in accordance with seniority. Whoever should
do so: an offense of wrong doing.”—Cv.VI.6.4
“I allow you to sit together (on the same piece of furniture) with those entitled to an
equal seat” .… “I allow you to sit together with one within three years of standing” .…
“I allow (you to sit) three to a bed, three to a bench (§)” .… (The bed and bench broke)
“I allow you to sit two to a bed, two to a bench” .… “Except for a pa˚˜aka, a woman,
or a hermaphrodite, I allow you to sit together on a long seat with one not entitled to
an equal seat” .… “I allow one sufficient for three people as the shortest (§) long
seat.”—Cv.VI.13.2
“When one’s teacher, one with a teacher’s seniority, one’s preceptor, (or) one with a
preceptor’s seniority is pacing back and forth without wearing leather footwear, one
should not pace back and forth wearing leather footwear. Whoever should wear it: an
offense of wrong doing.”—Mv.V.4.3
“One should not bathe in front of the elder bhikkhus or upstream from them.”—
Cv.VIII.8.2
Exceptions to Seniority
“But what belongs to the Community should not be preempted (§) in accordance with
seniority. Whoever should do so: an offense of wrong doing.”—Cv.VI.6.4
“Whatever is dedicated (to the Community) should not be preempted (§) in accordance
with seniority. (In the origin story, this refers to spots that aren’t dwellings per se, but
can be used as dwellings.) Whoever should do so: an offense of wrong doing.”—
Cv.VI.7
Following the Burmese and PTS editions: “One who is naked should neither bow down to
nor be bowed down to by one who is naked. One who is naked should not cause
another to bow down (to him). One who is naked should not be caused to bow down.
One who is naked should not do a service (parikamma) for one who is naked. One who is
naked should not be caused to do a service for one who is naked. One who is naked
should not be given anything by one who is naked. Nothing is to be accepted by one
who is naked. Nothing is to be chewed …. eaten …. tasted … drunk by one who is

naked. Whoever should (chew … eat … taste …) drink: an offense of wrong doing.”—
Cv.V.15
Now at that time bhikkhus had scruples about back-scrubbing/massaging (pi˛˛hiparikamma) (§) in the sauna and in the water. “I allow three kinds of covering (to count
as covering for the body): sauna-covering, water-covering, cloth-covering.”—Cv.V.16.2
“One should not defecate in the toilet in order of seniority. Whoever should do so: an
offense of wrong doing. I allow that one defecate in order of arrival.”—Cv.VII.10.1
“When (his) meal is unfinished, a bhikkhu should not be made to get up [following the
Burmese and PTS editions; the Thai edition says, “When (his) meal is unfinished, an
adjacent bhikkhu should not be made to get up”]. Whoever should make him get up:
an offense of wrong doing. If one makes him get up, one counts as having been invited
(and having refused further food—see Pc 35) (§) and is to be told (by the junior
bhikkhu), ‘Go fetch water (for me).’ If that can be managed, well and good. If not, then
having properly swallowed his rice (i.e., the food in his mouth) he (the junior bhikkhu)
should give the seat to the more senior bhikkhu. But in no way should the seat of a
senior bhikkhu be preempted (§). Whoever should do so: an offense of wrong
doing.”—Cv.VI.10.1
“There is the case where many bhikkhus—inexperienced, incompetent—are staying in
a certain residence. They do not know the uposatha or the uposatha transaction, the
P›˛imokkha or the recital of the P›˛imokkha. Another bhikkhu arrives there: learned,
erudite, one who has memorized the Dhamma, the Vinaya, the M›tik› (the headings
that were eventually developed into the Abhidhamma). He is wise, experienced, astute,
conscientious, scrupulous, desirous of training. This bhikkhu should be furthered by
those bhikkhus, helped, encouraged, supported with bath powder, clay (soap), tooth
wood, water for rinsing the mouth/washing the face. If they do not further him, help,
encourage, or support him with bath powder, clay (soap), tooth wood, water for
rinsing the mouth/washing the face: an offense of wrong doing.”—Mv.II.21.2

C HA P TE R NINE

Protocols
The Pali word vatta, translated here as protocol, is usually translated as duty. There are
two reasons for translating it anew. The first is that there is another Pali word—kicca—
that more precisely means duty, and so to avoid confusing the two, vatta needs an
alternate equivalent. The second is that the word vatta covers a range of standards—
dealing with etiquette, tasks to be done, and the best procedures for performing those
tasks—that more closely corresponds to what we mean by the word protocol.
Cv.VIII details 14 protocols altogether, collectively called the khandhaka-vatta. These
cover five major areas:
1) The protocols to be followed by a bhikkhu newly arriving at a monastery, by a
host bhikkhu when a new bhikkhu arrives at his monastery, and by a bhikkhu
about to leave a monastery
or Community dwelling.
2) The protocols to be followed when going to eat in a meal hall (i.e., when invited
to eat at a donor’s place) and when giving anumodan› there.
3) The protocols to be followed when going for alms and when living in the
wilderness.
4) The protocols to be followed in a lodging, in a sauna, and in a restroom.
5) The protocols to be followed toward one’s teacher and preceptor; those to be
followed by a teacher or preceptor toward his students.
There is some overlap among the protocols. For example, the wilderness protocol
includes large parts of the alms-going protocol; the protocol toward one’s teacher and
preceptor overlaps with the incoming bhikkhu’s protocol as well as the lodging and
sauna protocols. These points of overlap will be noted in the following passages.
The Canon does not stipulate any penalty for disobeying these protocols. The
Commentary imposes a dukka˛a if one’s reason for disobedience is disrespect. As with
the other Khandhaka rules affected by changes in technology, some of these protocols
have to be translated through the Great Standards in order to fit with modern
technology. The restroom protocols, for instance, were designed for a very different
kind of restroom than is found in monasteries today even in Asia, to say nothing of the
West. Thus, if one disobeys the protocols because of changes in time and culture, that
would not count as disrespect and so carries no penalty. Still, these protocols are
important to know even when their precise details are dated, for the more fully a
bhikkhu knows them, the better he is able to apply them in a useful way to modern
situations.
Because the protocols are so detailed and require so little explanation, this chapter
differs in format from the others in this volume. I have simply translated the fourteen

protocols, together with a few of the origin stories describing the events that led to
their formulation. Where the protocols are essentially identical to the rules of the
Sekhiya section of the P›˛imokkha, I have simply noted the fact, without listing the
rules here. These may easily be found in BMC1. I say “essentially” because the Sekhiya
rules are given in the first person, whereas the corresponding passages in the protocols
are given in the third. (Some scholars have asserted that the Sekhiya rules were simply
lifted from the protocols, but that is not the case. Sk 57-75 have no parallels here.) The
protocols a student follows with regard to his teacher, and a teacher follows with
regard to his student, are identical to those governing the relationship between
preceptor and pupil, and so have not been repeated. Explanations from the
Commentary are given in brackets and marked with a capital C; those from the Subcommentary, in braces marked with an SC. Passages in parentheses are my own
observations.
At the end of the chapter I have quoted the ruling from the Second Council dealing
with the issue of whether it is proper to follow one’s preceptor’s and teachers’
customary habits. The ruling states simply that it is sometimes proper to do so, and
sometimes not, without detailing how the distinction is to be drawn. The Great
Standards, however, would suggest that it is proper to do so when those habits are in
accordance with what the Buddha allowed, and improper when they are not. If the
preceptor’s or teacher’s customary habits deal with areas neither forbidden nor allowed
by the Vinaya, the wise policy would be to abide by those habits for the sake of
communal harmony. This ruling should apply to all instances when Communities
attempt to translate the protocols into modern situations.
Incoming Bhikkhus’ Protocol
A certain incoming bhikkhu, unfastening the bolt and pushing open the door,
rushed into an unoccupied dwelling. A snake fell on his shoulder from the lintel
above. Frightened, he let out a yelp.
“An incoming bhikkhu, [C: having come into the immediate area around a
monastery,] thinking, ‘I will now enter the monastery,’ having taken off his sandals,
having put them down (close to the ground) and beaten off the dust, having lowered
his sunshade, having uncovered his head, having put his robe on his upper
back/shoulder (khandha) (the wilderness protocol, below, shows that bhikkhus walking
through the wilderness during the heat of the day went with their robes folded on or
over their heads), should enter the monastery carefully and unhurriedly. While
entering the monastery he should notice where the resident bhikkhus are gathered.
Having gone where they are gathered—at the assembly hall, a pavilion, or the root of a
tree—having placed his bowl to one side, having placed his robe to one side, having
taken an appropriate seat, he should sit down. (From this statement, and from a similar
statement in the protocol toward one’s preceptor, it would appear that in those days
the bhikkhus wore only their lower robes while in their monasteries. At present, it
would be considered rude for a newcomer to remove his upper robe like this.) He

should ask about the drinking water and washing water, ‘Which is the drinking water?
Which is the washing water?’ If he wants drinking water, he should take drinking water
and drink. If he wants washing water, he should take washing water and wash his feet.
When washing his feet, he should pour water with one hand and wash them with one
hand. He should not wash his feet with the same hand with which he is pouring water.
(In other words, he should pour with one hand and wash with the other.)
“Having asked for a sandal-wiping rag, he should wipe his sandals. When wiping his
sandals, he should wipe them first with a dry rag and then with a damp rag. (The
Vinaya-mukha adds that these instructions apply when one’s sandals are dusty. If they
are muddy or wet, one should wipe them first with a damp rag and then with a dry
one.) Having washed the sandal-wiping rag, having wrung it out (this last phrase
appears only in the Thai edition of the Canon), he should put it [C: spread it out (to
dry)] to one side.
“If the resident bhikkhu is his senior, he (the incoming bhikkhu) should bow down
to him. If he is junior, he (the incoming bhikkhu) should have him bow down. He
should ask about his lodging, ‘Which lodging is allotted to me?’ He should ask whether
it is occupied or unoccupied. He should ask as to which places are in ‘alms range’ and
which places are not. [C: He should ask, “Is the alms range near or far? Should one go
there early or late in the morning?’ Places that are not alms range include homes where
the people have wrong views or where they have limited food.] He should ask as to
which families are designated as in training (see Pd 3). He should ask about the
excreting-place, the urinating-place, drinking water, washing water, walking staffs. He
should ask about the Community’s agreed-on meeting place (§), asking, “What time
should it be entered? What time should it be left?” (“Meeting place” seems to be the
clear meaning of sa˚˛h›na here, as in other spots in the Canon. However, the
Commentary interprets this injunction as referring to the Community’s agreements as
to what time certain places, such as those that might be occupied by wild animals or
non-human beings, may be entered, what time they should be left.)
“If the dwelling is unoccupied, then—having knocked on the door, having waited a
moment, having unfastened the bolt, having opened the door—he should watch while
standing outside [C: in case he sees the tracks of a snake or a non-human being
leaving]. If the dwelling is dirty or bed is stacked up on bed, bench on bench, with the
bedding and seats piled on top, then if he is able, he should clean them. [C: If unable to
clean the whole dwelling, he should clean just the section he plans to live in.]
“While cleaning the dwelling he should first take out the ground covering and lay it
to one side. Taking out the bed supports, he should lay them to one side. Taking out the
mattress and pillow, he should lay them to one side. Taking out the sitting cloth and
sheet, he should lay them to one side. Having lowered the bed, he should take it out
carefully, without scraping it [C: along the floor] or knocking it against the door or
door posts, and then lay it to one side. Having lowered the bench, he should take it out
carefully, without scraping it [C: along the floor] or knocking it against the door or
door posts, and then lay it to one side. Taking out the spittoon … the leaning board (see
Cv.VI.20.2 in Chapter 6), he should lay them to one side.

“If there are cobwebs in the dwelling, he should remove them, starting first with the
ceiling covering-cloth (§) (and working down). He should wipe areas around the
window frames and the corners (of the room) (§). If the wall has been treated with
ochre and has become moldy (§), he should moisten a rag, wring it out, and wipe it
clean. If the floor of the room is treated with blackening (i.e., polished), he should
moisten a rag, wring it out, and wipe it clean. If the floor is bare ground, he should
sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not
fly up and soil the room.’ He should look for any rubbish and throw it away to one
side.
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring
it back in, and arrange it in its proper place. Having dried the supports for the bed in
the sun, he should wipe them, bring them back in, and set them in their proper places.
Having dried the bed … the bench in the sun, he should clean them, shake them out,
lower them, bring them back in carefully without scraping them [along the floor] or
knocking them against the door or door posts, and arrange them in their proper places.
Having dried the mattress and pillow … the sitting cloth and sheet in the sun, he should
clean them, shake them out, bring them back in, and arrange them in their proper
places. Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it
in its proper place. Having dried the leaning board in the sun, he should wipe it, bring it
back in, and set it in its proper place.
“He should put away his bowl and robes. When putting away the bowl, he should
take the bowl in one hand, run his hand under the bed or bench with the other hand (to
check for things on the floor that would harm the bowl), and put away the bowl
(there), but should not put it away on the bare ground [C: any place where it will get
soiled]. When putting away the robe, he should take the robe with one hand, stroke the
other hand along the rod or cord for the robes [C: to check for any rough spots or
splinters on the cord or rod that will rip the cloth], and put away the robe (over the
cord or rod) with the edges away from him and the fold toward him. [C: The fold
shouldn’t be placed on the side of the wall, for if there is a splinter in the wall, it may rip
the robe in the middle (making its determination lapse).]
“If dusty winds blow from the east, he should close the eastern windows. If from
the west, he should close the western windows. If from the north, he should close the
northern windows. If from the south, he should close the southern windows. If the
weather is cool, he should open the windows by day and close them at night. If the
weather is hot, he should close them by day and open them at night.
“If the surrounding area (§) is dirty, he should sweep it. If the porch … assembly hall
… fire hall … restroom is dirty, he should sweep it. If there is no drinking water, he
should set it out. If there is no washing water, he should set it out. If there is no water in
the pot for rinsing (in the restroom), he should pour it into the pot.” (These last five
paragraphs are identical with the instructions on how to clean one’s preceptor’s
lodging, in the protocol toward one’s preceptor, below.)
—Cv.VIII.1.2-5