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– MAHĀSĀṂGHIKA VINAYA

– EXPLICATING THE BEGINNING SECTION OF THE SEKHIYA RULES:

– EXPLICATING THE REMAINING SECTION OF THE SEKHIYA RULES.

62. "A rule to be trained in: One must not teach the Dharma to a person riding a horse, unless they are ill."

Illness: The Blessed One declares there is no offense.

Riding: comprises eight kinds: riding an elephant, riding a horse, riding a bull, riding a donkey, sitting in a boat, sitting in a carriage, sitting in a palanquin, sitting in a litter.

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

If a bhikkhu, on account of affairs concerning a stūpa or the Saṅgha, goes to the residence of a king or a landowner, and they say: "Bhikkhu, please teach the Dharma to me," one must not tell them to dismount from their horse, for fear that they may give rise to doubt. If nearby them there is a lay attendant, one should think of oneself as teaching the Dharma to that lay attendant; even if the king hears, there is no offense.

If a bhikkhu is traveling along a dangerous and fearful stretch of road, and a guard says: "Venerable sir, please teach the Dharma to me," then even though that person is seated on a horse, one may teach the Dharma without offense.

If one is careless in one's sense faculties and teaches the Dharma to a person who is not ill and is riding a horse, it means one shows disregard for this rule to be trained in. Except when one's mind is deranged, there is no offense. Therefore it is said:

"A rule to be trained in: One must not teach the Dharma to a person riding a horse, unless they are ill."

When the Buddha was residing in the city of Vaiśālī — the full account is as above. At that time, Nanda and Upananda were standing at the side of the road and teaching the Dharma to the Licchavi youths who were in the middle of the road, and they were mocked by people of the world, who said:

—Why do these Śākyan ascetics behave like performers, standing at the roadside and teaching the Dharma to those in the middle of the road? These are persons of corrupt conduct — what virtue do they have! Moreover, these youths also show no spirit of reverence; when hearing such sublime Dharma, they ought to move to the side of the road and let the bhikkhus stand in the middle, so why are the bhikkhus the ones standing at the side?

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

—Is it true that you did this?

—It is indeed true, Blessed One.

—Why did you stand at the roadside and teach the Dharma to those in the middle of the road? Henceforth, one must not stand at the roadside and teach the Dharma to those in the middle of the road, unless they are ill.

The Buddha then commanded all the bhikkhus to assemble, and for the sake of ten benefits he laid down this precept for the bhikkhus, so that even those who have already heard it must hear it again:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH