Tripiṭaka Mahāvibhaṅga
The Great Analysis
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Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena chabbaggiyā bhikkhū nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desenti.
At that time the monks from the group of six were sitting on low seats while giving teachings to people sitting on high seats.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desessantī”ti …pe…
“How can the monks from the group of six sit on low seats while giving teachings to people sitting on high seats?” …
“saccaṁ kira tumhe, bhikkhave, nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desethā”ti?
“Is it true, monks, that you do this?”
kathañhi nāma tumhe, moghapurisā, nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desessatha.
“Foolish men, how can you do this?
“Bhūtapubbaṁ, bhikkhave, bārāṇasiyaṁ aññatarassa chapakassa pajāpati gabbhinī ahosi.
“Once upon a time in Bārāṇasī, monks, there was a low-caste man whose wife became pregnant.
Tena kho pana samayena rañño ambo dhuvaphalo hoti.
At that time the king had a mango tree that was always bearing fruit.
Atha kho, bhikkhave, so chapako yena so ambo tenupasaṅkami; upasaṅkamitvā taṁ ambaṁ abhiruhitvā nilīno acchi.
Then that low-caste man went to that mango tree, climbed it, and hid himself.
Atha kho, bhikkhave, rājā purohitena brāhmaṇena saddhiṁ yena so ambo tenupasaṅkami; upasaṅkamitvā ucce āsane nisīditvā mantaṁ pariyāpuṇāti.
Just then the king and his brahmin counselor went to that same mango tree. There the king sat on a high seat while learning the Vedas.
‘yāva adhammiko ayaṁ rājā, yatra hi nāma ucce āsane nisīditvā mantaṁ pariyāpuṇissati.
‘How wrong-headed this king is, sitting on a high seat while learning the Vedas.
Ayañca brāhmaṇo adhammiko, yatra hi nāma nīce āsane nisīditvā ucce āsane nisinnassa mantaṁ vācessati.
And the brahmin is wrong-headed too, sitting on a low seat while teaching the Vedas to one sitting on a high seat.
Ahañcamhi adhammiko, yohaṁ itthiyā kāraṇā rañño ambaṁ avaharāmi.
And I’m wrong-headed too, stealing mangoes from the king because of a woman.
Tadāpi me, bhikkhave, amanāpā nīce āsane nisīditvā ucce āsane nisinnassa mantaṁ vācetuṁ, kimaṅgaṁ pana etarahi na amanāpā bhavissati nīce āsane nisīditvā ucce āsane nisinnassa dhammaṁ desetuṁ.
Even at that time, monks, I was displeased by someone teaching the Vedas while sitting on a low seat to someone sitting on a high seat. How, then, could it not be displeasing now?
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
“Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā”ti.
‘“I will not give a teaching while sitting on a low seat to anyone sitting on a high seat who is not sick,” this is how you should train.’”
Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammo desetabbo.
One should not give a teaching while sitting on a low seat to anyone sitting on a high seat who is not sick.
Yo anādariyaṁ paṭicca nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṁ deseti, āpatti dukkaṭassa.
If a monk, out of disrespect, gives a teaching while sitting on a low seat to someone sitting on a high seat who is not sick, he commits an offense of wrong conduct.