English
a certain jewel is lost in the king's inner palace. Then the king thinks: "No one else enters here except the renunciant. Could it be the renunciant's doing?" This, monks, is the third danger in entering the royal inner palace. Again, further, monks, secret counsels from within in the king's inner palace become known outside. Then the king thinks: "No one else enters here except the renunciant. Could it be the renunciant's doing?" This, monks, is the fourth danger in entering the royal inner palace. Again, further, monks, in the king's inner palace, a son desires his father, or a father desires his son. They think: "No one else enters here except the renunciant. Could it be the renunciant's doing?" This, monks, is the fifth danger in entering the royal inner palace. Again, further, monks, the king places a low-ranking person in a high position. To those who dislike this, it occurs to them: "The king is indeed associated with the renunciant. Could it be the renunciant's doing?" This, monks, is the sixth danger in entering the royal inner palace. Again, further, monks, the king places a high-ranking person in a low position. To those who dislike this, it occurs to them: "The king is indeed associated with the renunciant. Could it be the renunciant's doing?" This, monks, is the seventh danger in entering the royal inner palace. entering the royal palace. “Again, bhikkhus, the king, at an improper time, dispatches the army. To those for whom that is displeasing, it occurs thus: ‘The king is indeed associated with the recluse. Could it be the recluse’s doing?’ This, bhikkhus, is the eighth danger in entering the royal palace. “Again, bhikkhus, the king, at a proper time, dispatches the army, and then turns them back from mid-route. To those for whom that is displeasing, it occurs thus: ‘The king is indeed associated with the recluse. Could it be the recluse’s doing?’ This, bhikkhus, is the ninth danger in entering the royal palace. “Again, bhikkhus, the king’s royal palace has the trampling of elephants, the trampling of horses, the trampling of chariots, and captivating sights, sounds, smells, tastes, and tactile objects, which are not suitable for a recluse. This, bhikkhus, is the tenth danger in entering the royal palace. These, bhikkhus, are the ten dangers in entering the royal palace.” Then the Blessed One, having censured Venerable Ānanda in many ways, for being difficult to support… and so on… and thus, bhikkhus, you should recite this training rule: “Should any bhikkhu, without having been previously informed, cross the threshold of a king, a consecrated khattiya, when the king has not departed from the palace, and the queen has not departed from the palace, it is a pācittiya.” “Any” means whoever, whatever kind… and so on… “bhikkhu” means… and so on… a bhikkhu is intended in this context. A “khattiya” is one well-born on both sides, pure in descent from both mother and father, unblemished and unreproached in terms of birth for seven generations of ancestors. “Consecrated” means one who has been anointed with the anointing of a khattiya. “When the king has not departed from the palace” means the king has not departed from the sleeping chamber. “And the queen has not departed from the palace” means the chief queen has not departed from the sleeping chamber, or both have not departed. “Without having been previously informed” means without having been invited beforehand. “Threshold” is said to be the door-sill of the sleeping chamber. Sleeping A dwelling, by name, is wherever a king's sleeping place is appointed, even if enclosed by a cloth wall. Should one cross the threshold pillar — if one crosses the threshold with the first foot, there is an offense of wrong-doing. If one crosses with the second foot, there is an offense of expiation. 500. In an unannounced place, with the perception of it being unannounced, one crosses the threshold pillar, there is an offense of expiation. In an unannounced place, being in doubt, one crosses the threshold pillar, there is an offense of expiation. In an unannounced place, with the perception of it being announced, one crosses the threshold pillar, there is an offense of expiation. In an announced place, with the perception of it being unannounced, there is an offense of wrong-doing. In an announced place, being in doubt, there is an offense of wrong-doing. In an announced place, with the perception of it being announced, there is no offense. 501. No offense if it is announced, if he is not a khattiya, if he is not consecrated with the khattiya anointing, if the king has departed from the sleeping dwelling, if the queen has departed from the sleeping dwelling, or if both have departed, if not in the sleeping dwelling, for one who is insane, for the first offender. The first training rule concerning the royal inner apartment is finished. 2. The training rule concerning valuables. 502. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, a certain bhikkhu was bathing in the Aciravatī River. Another brahmin, having placed a purse of five hundred (coins) on the bank, while bathing in the Aciravatī River, forgot it and went away. Then that bhikkhu thought: "This is the brahmin's purse, let it not be lost here," and took it. Then that brahmin, remembering, quickly ran back and said to that bhikkhu: "Sir, did you see my purse?" "Here, brahmin," he said, and gave it. Then it occurred to that brahmin: "By what means could I avoid giving a full bowl to this bhikkhu?" "Sir, it's not five hundred for me, it's a thousand for me!" he declared, and then left. Then that bhikkhu, having gone to the monastery, (told) this to the bhikkhus... reported the matter. Those monks who were of few desires… they complained, grumbled, and criticized: “How can a monk pick up a jewel?”… “Is it true, monk, that you picked up a jewel?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “How can you, foolish man, pick up a jewel! This, foolish man, is not for the conviction of the unconvinced… And thus, monks, you should recite this training rule: “Whatever monk picks up or causes to be picked up a jewel or what is considered a jewel, it is an offense entailing expiation.” Thus this training rule was laid down by the Blessed One for the monks. 503. At that time, there was a festival in Sāvatthī. People, adorned and prepared, went to the park. Visākhā, Migāra’s mother, also adorned and prepared, left the village, thinking, “I will go to the park.” Then she thought, “What will I do going to the park? Why don’t I attend upon the Blessed One?” She took off her ornaments, tied them into a bundle with her outer robe, and gave them to her maidservant, saying, “Here, girl, take this bundle.” Then Visākhā, Migāra’s mother, approached the Blessed One; having approached, she bowed to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened Visākhā, Migāra’s mother, with a talk on the Dhamma as she sat to one side. Then Visākhā, Migāra’s mother, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Dhamma, rose from her seat, bowed to the Blessed One, circumambulated him, and departed. Then that maidservant forgot that bundle and went away. The monks saw it and reported the matter to the Blessed One. “In that case, monks, pick it up and put it away,” he said. Then the Blessed One, on this occasion, on this matter, gave a talk on the Dhamma and addressed the monks: “I allow, monks, a jewel or what is considered a jewel, within the monastery, having picked up, or having caused to be picked up, to put down – "Whoever it will be for, that one will take it." And thus, bhikkhus, you should recite this rule – "Whatever bhikkhu a jewel or what is considered a jewel, except within the monastery, should pick up or cause to be picked up, there is an offense of expiation." Thus this rule was laid down by the Blessed One for the bhikkhus. 504. Now at that time in the country of Kasi there was a work-village belonging to the householder Anathapindika. And by that householder an apprentice had been instructed: "If the venerable ones come, you should prepare a meal." Now at that time many bhikkhus, wandering in the country of Kasi, approached that work-village of the householder Anathapindika. That man saw those bhikkhus approaching from afar. Having seen them, he approached those bhikkhus; having approached, having greeted those bhikkhus, he said this: "May the venerable ones, sirs, accept the householder's meal for tomorrow." Those bhikkhus accepted by remaining silent. Then that man, after the passing of that night, having prepared excellent hard and soft food, having announced the time, having removed his finger-ring, having served those bhikkhus with food – "Venerable ones, having eaten, please go, I too will go to work" – having forgotten the finger-ring, he departed. The bhikkhus, having seen it – "If we go, this finger-ring will be lost" – remained right there. Then that man, returning from work, having seen those bhikkhus, said this: "Why, sirs, are the venerable ones remaining right here?" Then those bhikkhus having told that man that matter, having gone to Savatthi, told that matter to the bhikkhus. The bhikkhus told that matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this occasion, having given a Dhamma talk, addressed the bhikkhus: "I allow, bhikkhus, Monks, a jewel or what is considered a jewel, having picked it up or had it picked up, within the monastery or within the dwelling, it should be put down, saying: "Whoever owns it will take it." And thus, monks, you should recite this rule of training: 505. "Should any bhikkhu a jewel or what is considered a jewel, except within the monastery or within the dwelling,