Lzh Mg Bu Vb Sk 61Walking Behind

– MAHĀSĀṂGHIKA VINAYA

– EXPLAINING THE OPENING SECTION OF THE SEKHIYA RULES:

– EXPLAINING THE REMAINING SEKHIYA RULES.

61. "A training rule must be observed: one who is walking behind must not teach the Dhamma to one who is walking ahead, unless that person is ill."

Ill: The Blessed One declares there is no offense.

Walking behind: The other person walks ahead, oneself walks behind.

Teaching the Dhamma: As stated above, one must not walk behind a person who is not ill and teach the Dhamma to them; unless they are ill, in which case there is no offense.

If a bhikkhu is going to the house of a king or a landowner on business concerning a stupa or the Sangha, and that person says, "Bhikkhu, please teach the Dhamma to me," one must not instruct them to walk behind oneself, for fear that they will give rise to a mind of doubt. If there is a layman nearby, one should think of it as teaching the Dhamma to that layman; even if the king hears it, there is no offense.

If a bhikkhu is traveling along a dangerous and frightening stretch of road, and a guard says, "In this place bandits frequently intercept travelers; let me walk ahead and have the venerable one walk behind and teach the Dhamma to me," then teaching the Dhamma is without offense. If an evil person, with a glowering look and wielding a stick, forces his way to the front and compels the bhikkhu to walk behind and teach the Dhamma to him, then teaching the Dhamma is without offense.

If, with the sense faculties unrestrained, one walks behind and teaches the Dhamma to a person who is not ill and who is walking ahead, that is to treat with contempt a rule that must be trained in. Except in the case of a mind overwhelmed by madness, there is an offense. Therefore it is said:

"A training rule must be observed: a bhikkhu must not walk behind and teach the Dhamma to one who is walking ahead, unless that person is ill."

When the Buddha was dwelling in the city of Vesālī — the full account is as given above. At that time, Nanda and Upananda taught the Dhamma to the Licchavi youths who were riding on horseback, and they were mocked by people of the world who said:

— Why do Samaṇas, sons of the Sakyans, behave like performers, teaching the Dhamma to people riding on horseback? These are persons of corrupt conduct — what spiritual virtue do they possess! Moreover, these youths themselves have no attitude of reverence; upon hearing the sublime Dhamma in such a manner, they ought to have dismounted from their horses — why do they listen to the Dhamma while seated on horseback?

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 had come, the Buddha asked:

— Did this actually happen?

— It did indeed, Blessed One.

— Why did you teach the Dhamma to persons who were not ill while they were riding on horseback? From this day forward, teaching the Dhamma to persons riding on horseback is not permitted, unless they are ill.

Thereupon, the Buddha commanded all the bhikkhus to assemble, and for ten benefits he laid down the precept for the bhikkhus — let all hear it, even those who have heard it before:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH SAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH