Lzh Mg Bu Vb Sk 57Holding a Knife

– MAHĀSĀṂGHIKA VINAYA

– EXPLAINING THE BEGINNING PORTION OF THE SEKHIYA RULES:

– EXPLAINING THE REMAINING PORTION OF THE SEKHIYA RULES.

57. "One must train: One shall not teach the Dharma to a person holding a knife."

Holding: holding with the hand.

Knife: a large knife, a small knife, a sword.

Teaching the Dharma: As stated above, one shall not teach the Dharma to a person holding a knife.

If a bhikkhu goes to the residence of a king or a landowner on behalf of the Stūpa or the Saṅgha, and that person says, "Bhikkhu, please teach the Dharma to me," one must not tell them to put down the knife, for fear that they might give rise to a mind of suspicion. If there is a净人 (pure attendant) nearby, one should think of oneself as teaching the Dharma to the pure attendant; even if the king hears, there is no offense.

If a bhikkhu is traveling on a dangerous and fearsome road, and the one guarding him says, "Venerable, please teach the Dharma to me," then even though that person is holding a knife, if one teaches the Dharma, there is no offense.

If one negligently and without restraint of the faculties teaches the Dharma to a person holding a knife, that is to show disregard for this training rule. Except in the case of mental derangement, there is an offense. Therefore it is said:

"One must train: One shall not teach the Dharma to a person holding a knife."

When the Buddha was dwelling at the city of Vesālī — explained in full as above — at that time Nanda and Upananda taught the Dharma to the Licchavi youths who were holding bows and arrows. The people of the world mocked them, saying:

— Why do the Śākyan monastics behave like performers, teaching the Dharma to people holding bows and arrows? Moreover, these youths have no mind of reverence. Having heard such a sublime Dharma, they ought to have set aside their bows and arrows. Why do they hold bows and arrows while listening to the Dharma, just like hunters?

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha immediately instructed that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

— Did this matter truly occur?

— It truly did, Blessed One.

— Why did you teach the Dharma to people holding bows and arrows? From this day forward, one shall not teach the Dharma to people holding bows and arrows.

Then the Buddha instructed the bhikkhus to all assemble, and for the sake of ten benefits, he formulated this training rule for the bhikkhus; even those who have already heard it must hear it again:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA FROM INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Verification of meaning: Thích Đỗng Minh