Lzh Mg Bu Vb Sk 50Low Seats

– MAHĀSĀṄGHIKA VINAYA

– EXPLAINING THE BEGINNING SECTION OF THE SEKHIYA RULES:

– EXPLAINING THE REMAINING SEKHIYA RULES.

50. "A rule to be trained in: A bhikkhu must not sit on a low seat and teach the Dharma to one sitting on a high seat, except in the case of illness."

Low seat: There are two kinds: 1. A seat that is physically lower is called a low seat; 2. A seat that is coarse and unsightly is also called a low seat.

High seat: There are two kinds: 1. A seat that is tall and large is called a high seat; 2. A seat that is beautiful and magnificent is also called a high seat.

Illness: (When the listener is ill, a bhikkhu may stand and teach the Dharma.) The Blessed One declared that there is no offense.

Teaching the Dharma: As explained above.

One must not sit on a low seat and teach the Dharma to one sitting on a high seat; however, if that person is ill, 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 they say: "Bhikkhu, please teach the Dharma to me," then at that time one must not ask them to rise from their seat, for fear that they will give rise to doubt. If nearby there is someone seated at a lower level, one should intend to teach the Dharma to that person; even though the king sits on a high seat and listens, there is still no offense.

If one gives free rein to the faculties and sits on a low seat teaching the Dharma to one sitting on a high seat, this constitutes contempt for the rule to be trained in. Except in the case of derangement of mind, there is no offense. Therefore it is said:

"A rule to be trained in: A bhikkhu must not sit on a low seat and teach the Dharma to one sitting on a high seat, except in the case of illness."

When the Buddha was residing at Vesālī — the full account is as above — at that time Nanda and Upananda taught the Dharma to the Licchavī youths who were wearing leather shoes. People of the world mocked them, saying: "Why do the Śākyan renunciants behave like performers, teaching the Dharma to those wearing leather shoes? These are persons of corrupt conduct — what spiritual discipline do they have! Moreover, these youths listen to the wondrous Dharma without any spirit of reverence, not even removing their leather shoes when hearing the Dharma." The bhikkhus then brought the matter before the Blessed One. The Buddha immediately ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

—Did this matter truly occur as reported?

—It is true, Blessed One.

—Why did you teach the Dharma to those who, not being ill, were wearing leather shoes? From this time forward, one must not teach the Dharma to those wearing leather shoes, except in the case of illness.

Then the Buddha commanded all the bhikkhus to assemble, and for the sake of ten benefits he laid down this rule for the bhikkhus — a rule which, even if one has already heard it, one must hear again:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

VERIFICATION OF MEANING: THÍCH ĐỖNG MINH