Lzh Mg Bu Vb Sk 48Standing

– MAHĀSĀṂGHIKA VINAYA

– EXPLAINING THE BEGINNING PORTION OF THE SEKHIYA RULES:

– EXPLAINING THE REMAINING PORTION OF THE SEKHIYA RULES.

48. "A training rule to be observed: A bhikkhu must not stand and teach the Dhamma to a person who is sitting, except when that person is ill."

Illness: (When the listener is ill, one may stand and teach the Dhamma) — the Blessed One declares there is no offense.

Teach: To expound the meaning for the sake of the listeners, to analyze and discourse so that they may practice accordingly.

Dhamma: That which was spoken by the Buddha or confirmed by the Buddha.

—Spoken by the Buddha: That which was set forth by the Tathāgata himself, the Worthy One, the Perfectly Enlightened One.

—Confirmed by the Buddha: That which was spoken by the Śrāvakas and praised by the Buddha as meaningful — this is called confirmation.

One must not stand and teach the Dhamma to a person who is sitting; however, if they are ill, one may stand and teach, and there is no offense.

If a bhikkhu, on account of affairs concerning a stūpa or the Saṅgha, goes to the house of a king or a landowner, and that person says: "Bhikkhu, please teach the Dhamma to me," one must not ask them to stand up, for fear that they will become suspicious. If there is someone standing nearby, one should mentally resolve to teach the Dhamma for the sake of that standing person; then, even though the king remains seated and listens, there is no offense. If, with unrestrained faculties, one stands and teaches the Dhamma to a person who is not ill and who is seated, this is to show disregard for the training rule that must be observed. Except in the case of mental derangement, there is no offense. Therefore it is said:

"A training rule to be observed: A bhikkhu must not stand and teach the Dhamma to a person who is sitting, except when that person is ill."

When the Buddha was residing at Vaiśālī — as described in full above — at that time Nanda and Upananda sat and taught the Dhamma to persons who were lying down. People of the world mocked them, saying:

—Why do these Śākyan ascetics behave like performers, sitting and teaching the Dhamma to people who are lying down? These are degenerate persons — what manner of virtue do they possess! And furthermore, those who are listening to the Dhamma have no reverential mind. How can they lie down while listening to such a sublime teaching?

The bhikkhus then reported this matter to the Blessed One. The Buddha immediately ordered Nanda and Upananda to be summoned. When they had come, the Buddha asked:

—Is it true that you did this?

—It is indeed true, Blessed One.

—Why did you sit and teach the Dhamma to persons who are not ill and who were lying down? From this day forward, bhikkhus must not sit and teach the Dhamma to a person who is lying down, except when that person is ill.

Thereupon the Buddha commanded all the bhikkhus to assemble, and for the sake of ten benefits, he established a precept for the bhikkhus, which must be heard again even by those who have already heard it:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH