Lzh Mg Bu Vb Sk 58Holding a Weapon

– MAHĀSĀṂGHIKA VINAYA

– CLARIFYING THE OPENING SECTION OF THE SEKHIYA RULES:

– CLARIFYING THE REMAINING SEKHIYA RULES.

58. "One must train: One shall not teach the Dharma to a person holding a bow and arrows."

Holding: holding with the hand.

Bow and arrows: weapons of defense.

Teaching the Dharma: as stated above; one shall not teach the Dharma to a person holding a bow and arrows.

If a bhikkhu goes to the house of a king or a landowner on account of affairs relating to a stūpa or the Sangha, and that person says, "Bhikkhu, please teach the Dharma to me," one should not tell them to set down their bow and arrows, for fear of arousing suspicion in their minds. If there is a净人 (lay attendant) nearby, one should think of oneself as teaching the Dharma to that lay attendant; even if the king overhears, there is no offense.

If a bhikkhu is traveling along a dangerous and fearful stretch of road and the escort says, "Venerable One, please teach the Dharma to me," then, even though that person is holding a bow and arrows, teaching the Dharma is without offense.

If one is negligent with regard to the sense faculties and teaches the Dharma to a person holding a bow and arrows, this constitutes disregard for the rule that must be trained. Except in the case of mental derangement, there is no offense. Therefore it is said:

"One must train: One shall not teach the Dharma to a person holding a bow and arrows."

When the Buddha was dwelling in the city of Vesālī, as described in full above. At that time, Nanda and Upananda taught the Dharma to the Licchavi youths who were holding staffs, and were mocked by people of the world, who said:

—Why do the Sakyan ascetics behave like performers, teaching the Dharma to people holding staffs? These are degenerate persons — what religious conduct do they have! Moreover, these youths also have no mind of reverence; why is it that, hearing such a sublime teaching, they do not set down their staffs, but instead listen to the Dharma while holding them?

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

—Is it true that you did this?

—It is indeed true, Blessed One.

—Why did you teach the Dharma to those who are not ill yet were holding staffs? From this day forward, one shall not teach the Dharma to a person holding a staff, except when they are ill.

Then the Buddha instructed all the bhikkhus to assemble, and for the sake of ten benefits, he established this precept 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 OF INDIA

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

VERIFICATION OF MEANING: THÍCH ĐỖNG MINH