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In an unrighteous act, perceiving it as an unrighteous act, there is no offense. 488. No offense – for one acting naturally out of desire, hatred, delusion, or fear, if it is blamed, thinking, "what is the use of giving to him? Even if he receives it, he will ruin it, he will not use it properly." for a mad person, for the first wrong-doer. The training rule concerning Weakness, the eleventh, is finished. 12. The training rule concerning Diverting (Offerings) 489. [This story is from Pārā. 657] At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time in Sāvatthī, for a certain group of people, a meal with robes for the Saṅgha had been prepared – thinking, "Having fed them, we will clothe them with robes." Then the group of six monks approached that group of people; having approached, they said to that group, "Friends, give these robes to these monks." "Sirs, we will not give them. For us, a yearly alms-offering with robes for the Saṅgha has been designated." "Many, friends, are the donors to the Saṅgha, many are the supporters [good people (ka.)] of the Saṅgha. These monks dwell here relying on you, seeing you. If you do not give to them, then who indeed will give to them? Friends, give these robes to these monks." Then that group of people, being pressed by the group of six monks, gave the robes as prepared to the group of six monks, and served the Saṅgha with food. Those monks who knew that a meal with robes for the Saṅgha had been prepared, but did not know that the group of six monks... given to the bhikkhus.” And they said, “Please, venerable sirs, dedicate the robe to the Saṅgha.” “There is none, venerable sirs. The group of six venerable ones dedicated the prepared robe to the group of six venerable ones.” Those bhikkhus who were of few desires…pe… they complained, grumbled, and criticized, “How can the group of six bhikkhus knowingly dedicate a gain intended for the Saṅgha to an individual?”…pe… “Is it true, bhikkhus, that you knowingly dedicated a gain intended for the Saṅgha to an individual?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them…pe… “How can you, foolish men, knowingly dedicate a gain intended for the Saṅgha to an individual? This, foolish men, is not for the conversion of the unconverted…pe… And thus, bhikkhus, you should recite this training rule: 490. “Should any bhikkhu knowingly dedicate a gain intended for the Saṅgha to an individual, it is an offense of pācittiya.” 491. “Any” means whoever, whatever kind…pe… “bhikkhu” means…pe… this bhikkhu is intended in this context. “Knowingly” means he knows himself, or others inform him, or he informs others. “Intended for the Saṅgha” means it has been given and dedicated to the Saṅgha. “Gain” means robes, almsfood, lodgings, medicines and requisites for the sick, down to a lump of powder, a tooth-stick, or a piece of thread. “Intended” means the word has been spoken, “We will give, we will do.” If he dedicates that to an individual, there is an offense of pācittiya. 492. If it is intended, and he perceives it as intended, and dedicates it to an individual, there is an offense of pācittiya. If it is intended, and he is in doubt, and dedicates it to an individual, there is an offense of dukkaṭa. If it is intended, and he perceives it as not intended, and dedicates it to an individual, there is no offense. If what is intended for the Saṅgha, he dedicates to another Saṅgha or to a cetiya, there is an offense of dukkaṭa. If what is intended for a cetiya, he dedicates to another cetiya or to the Saṅgha or to an individual, there is an offense of dukkaṭa. If what is intended for an individual, he dedicates to another individual. If he dedicates it to an individual, or to the Sangha, or to a shrine, it is an offense of wrong-doing. In what is not dedicated, perceiving it as dedicated, it is an offense of wrong-doing. In what is not dedicated, being in doubt, it is an offense of wrong-doing. In what is not dedicated, perceiving it as not dedicated, there is no offense. 493. No offense – if, when asked, "Where shall we give it?" he says, "Give it where your offering might be used, or might be repaired, or might last long, or where your mind is pleased." No offense for one who is insane, for the first wrong-doer. The training rule on Dedication, the twelfth, is finished. The Chapter on Fellow Dhamma-followers is the eighth. Its summary – Fellow Dhamma-follower, and disparagement, causing confusion, striking; Palm-knife, and groundless, and intentionally, eavesdropping; And obstructing a wish, and goods, and dedication. 9. The Chapter on Jewels 1. The training rule on the Inner Palace 494. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, King Pasenadi of Kosala ordered the park-keeper – "Go, good man, clean the park. We shall go to the park." "Yes, Your Majesty," that park-keeper, having assented to King Pasenadi of Kosala, while cleaning the park, saw the Blessed One seated at the root of a certain tree. Having seen him, he approached King Pasenadi of Kosala; having approached, he said to King Pasenadi of Kosala – "The park is clean, Your Majesty. Moreover, the Blessed One is seated there." "Very well, good man! We shall attend upon the Blessed One." Then King Pasenadi of Kosala, having gone to the park, approached the Blessed One. Now at that time, a certain lay follower was seated attending upon the Blessed One. King Pasenadi of Kosala saw that lay follower seated attending upon the Blessed One. Having seen him, he stood terrified. Then it occurred to King Pasenadi of Kosala – "This man is not worthy..." to be wicked, just as he attends upon the Blessed One.” Where the Blessed One was, there he approached; having approached, he saluted the Blessed One and sat down to one side. Then that lay follower, out of reverence for the Blessed One, neither saluted nor rose for King Pasenadi of Kosala. Then King Pasenadi of Kosala was displeased: “How can this man, when I have arrived, neither salute nor rise?” Then the Blessed One, knowing King Pasenadi of Kosala to be displeased, said to King Pasenadi of Kosala: “This lay follower, great king, is learned, has mastered the tradition, is dispassionate towards sensual pleasures.” Then it occurred to King Pasenadi of Kosala: “This lay follower is not one to be ordinary; the Blessed One himself speaks his praise.” He said to that lay follower: “Speak, lay follower, what is needed.” “Very well, sire.” Then the Blessed One instructed, encouraged, inspired, and gladdened King Pasenadi of Kosala with a Dhamma talk. Then King Pasenadi of Kosala, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a Dhamma talk, rose from his seat, saluted the Blessed One, circumambulated him respectfully, and departed. 495. Now at that time, King Pasenadi of Kosala was on the top floor of his palace. King Pasenadi of Kosala saw that lay follower walking in the street with an umbrella in hand. Having seen him, he had him called and said: “You, it is said, lay follower, are learned, have mastered the tradition. Good, lay follower, teach the Dhamma to our women’s quarters.” “What I know, sire, is by the grace of the venerable ones; the venerable ones themselves will teach the Dhamma to your women’s quarters.” Then King Pasenadi of Kosala, thinking, “The lay follower speaks the truth,” where the Blessed One was, there he approached; having approached, he saluted the Blessed One and sat down to one side. Seated to one side, King Pasenadi King Pasenadi of Kosala said this to the Blessed One: “It is good, venerable sir, let the Blessed One instruct one monk who will teach the Dhamma to our women’s quarters.” Then the Blessed One instructed King Pasenadi of Kosala with a Dhamma talk… …and having circumambulated, he departed. Then the Blessed One addressed Venerable Ānanda: “Therefore, Ānanda, teach the Dhamma to the king’s women’s quarters.” “Yes, venerable sir,” Venerable Ānanda replied to the Blessed One, and from time to time he would enter and teach the Dhamma to the king’s women’s quarters. Then Venerable Ānanda, having dressed in the morning, and taking his bowl and robe, went to the residence of King Pasenadi of Kosala. 496. Now at that time, King Pasenadi of Kosala was in bed with Queen Mallikā. Queen Mallikā saw Venerable Ānanda approaching from afar. Having seen him, she quickly rose; her yellow garment shone. Then Venerable Ānanda, turning back from there, went to the monastery and reported this matter to the monks. Those monks who were of few desires… …they complained, grumbled, and criticized: “How can Venerable Ānanda enter the king’s inner palace without prior notice?”… …“Is it true, Ānanda, that you enter the king’s inner palace without prior notice?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… …“How can you, Ānanda, enter the king’s inner palace without prior notice? This, Ānanda, is not for the confidence of those who are not confident…” …having rebuked him… …and having given a Dhamma talk, he addressed the monks: 497. “Monks, there are these ten disadvantages in entering the king’s inner palace. Which ten? Here, monks, the king is seated with the queen, and a monk enters there. Or the queen, seeing the monk, reveals a smile. Or the monk, seeing the queen, reveals a smile. Then the king thinks thus: i – "Surely, these have done it, or will do it." This, monks, is the first danger in entering the royal inner palace. Again, further, monks, the king is busy, with many duties. He goes to a certain woman and forgets. She conceives a child by him. Then the king thinks: "No one else enters here except the renunciant. Could it be the renunciant's doing?" This, monks, is the second danger in entering the royal inner palace. Again, further, monks,