Lzh Mg Bu Vb Sk 56Clasping Knees

– MAHĀSĀṂGHIKA VINAYA

– CLARIFYING THE BEGINNING PORTION OF THE SEKHIYA RULES:

– CLARIFYING THE REMAINING PORTION OF THE SEKHIYA RULES.

56. "A rule to be trained in: One shall not teach the Dharma to one who is seated with crossed legs, unless that person is ill."

Illness: The Blessed One says there is no offense.

Seated with crossed legs: thigh resting upon thigh, knee placed upon knee, calf placed upon calf, heel resting upon heel.

Teaching the Dharma: as stated above. One shall not teach the Dharma to one who is not ill and who is seated with crossed legs; however, if that person is ill, teaching the Dharma is without offense.

If a bhikkhu, on business pertaining to a stupa or to the Sangha, goes to the residence of a king or a landowner, and they say: "Bhikkhu, please teach me the Dharma," one should not instruct them to sit in a proper and composed manner, for fear of arousing suspicion in their minds. If there is a净 person (tịnh nhân) nearby, one should inwardly think of oneself as teaching the Dharma to that净 person; even though the king hears it, there is no offense.

If one is heedless with regard to the sense faculties and teaches the Dharma to one who is not ill and who is seated with crossed legs, this amounts to disregarding a rule to be trained in. Except in the case of mental derangement, there is no offense. Therefore it is said:

"A rule to be trained in: One shall not teach the Dharma to one who is seated with crossed legs, unless that person is ill."

Summary verse:

When the Buddha was residing in the city of Vesālī — the account continues in full as above. At that time, Nanda and Upananda taught the Dharma to the Licchavi youths while they were holding weapons, and people of the world mocked them, saying:

— Why do disciples of the Sakyan ascetic behave like performers, teaching the Dharma to people who are holding weapons? These are degenerate men — what virtue do they possess! But these youths as well have no attitude of reverence; upon hearing such sublime Dharma, they ought to be single-minded and to hold their palms together — why do they listen to the Dharma while holding weapons, like butchers?

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

— Is it true that you did this?

— It is true, Blessed One.

— Why did you teach the Dharma to those who were holding weapons? Henceforth, one shall not teach the Dharma to those who are holding weapons.

Then the Buddha instructed all the bhikkhus dwelling in the city of Sāvatthī to assemble, and for ten reasons laid down this precept for the bhikkhus — even those who had already heard it were to hear it again:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA 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