Lzh Mg Bu Vb Pc 82Royal Compounds

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

– CLEARLY EXPLAINING THE NINTH SECTION OF THE 92 SINGLE EXPIATION RULES.

82. RULE: ENTERING THE ROYAL PALACE TOO EARLY.

When the Buddha was residing in the city of Sāvatthī, as described in detail above. Here, the account concerns the lady Mallikā, as mentioned in the Madhyama Āgama, in connection with the senior bhikkhus who took turns entering the palace to give instruction. At that time, the Venerable Udāyin, whose turn it was to enter the palace to give instruction, happened to encounter the lady Mallikā wearing thin, smooth garments adorned with gold, silver, and precious jewels, seated in the midst of the inner quarters.

When Udāyin entered the palace, the lady, upon seeing him, gave rise to a mind of reverence and suddenly stood up abruptly. Because she was adorned with heavy and smooth gold, silver, and precious jewels, her garments slipped to the ground, causing the lady to stand there in embarrassment. The attendants then positioned themselves around her to shield her with their bodies.

Seeing this, Udāyin promptly turned and left, returning to the monastery where he said to the bhikkhus: "Venerable elders, King Pasenadi has long been concealing a treasure; today I have finally seen it."

—What did you see, Venerable?

—I saw the lady Mallikā.

—Venerable elder, you are one who has gone forth; when entering a village, you should regard it as entering a wilderness. One should not be attached to sounds and forms — when you see, you should regard it as not seeing; when you hear, you should regard it as not hearing.

—I truly did see her; how can I say I did not see?

The bhikkhus then brought this matter and presented it to the Blessed One. The Buddha said:

—From this day forward, I do not permit bhikkhus to enter the royal palace.

Because the bhikkhus no longer entered the palace, the other ladies reproached the lady Mallikā:

—You have caused the bhikkhus to no longer enter the palace, so that we can no longer hear the Dharma and pay homage to the Sangha.

—Why do you blame me? You should go and petition the great king yourselves about this matter.

The ladies then went to the king and said: "Great King, for what reason do the bhikkhus no longer enter the palace to give instruction?"

When King Pasenadi heard these words, he went in person to where the Buddha was, bowed his head in homage at the Buddha's feet, stood to one side, and then addressed the Buddha:

—Blessed One, for what reason do the bhikkhus no longer enter the palace to give instruction?

—Because there are offenses within, and the Tathāgata, having seen them, no longer allows them to enter.

—Blessed One, what are these offenses within? May I hear them?

—Great King, bhikkhus are not to enter the royal palace because there are ten offenses there, as spoken of in the Madhyama Āgama.

—Blessed One, because the Buddha has seen these offenses, he has forbidden bhikkhus from entering the royal palace. When I had not yet given rise to faith, I could not even trust my own right hand, let alone the bhikkhus. Now that the Buddha has laid down this rule, we must comply with it.

Thereupon the Buddha commanded all the bhikkhus dwelling in Sāvatthī to assemble, and for ten benefits he laid down the rule for the bhikkhus — those who have already heard it must hear it again:

"If the treasures of the queen of a Kṣatriya king who has been consecrated have not yet been put away, and a bhikkhu steps beyond the gate of the royal palace, he commits a pācittiya offense."

Explanation

King: This includes kings of the Kṣatriya, Brāhmaṇa, Ugra-rāja, Śākya-rāja, Vāṇa-rāja, and other clans.

If a king is not of Kṣatriya lineage, a bhikkhu who enters his palace incurs no offense.

If a king is of Kṣatriya lineage but has not undergone the consecration ceremony, a bhikkhu who enters incurs no offense.

If a king is of Kṣatriya lineage, has undergone consecration, but has no territory, a bhikkhu who enters his palace incurs no offense.

If a king is of Kṣatriya lineage, has undergone consecration, and has a kingdom, a bhikkhu is not to enter his palace.

Entering the palace: Entering the inner quarters.

The king's queen has not yet put away her treasures: The king's queen has not yet removed and stored away the precious jewels she is wearing. In this case, if a bhikkhu steps beyond the gate of the royal palace, he commits a pācittiya offense.

Pācittiya: As described above.

If a king has newly constructed a palace and, with faith and joy, invites a bhikkhu as follows: "Venerable, please be the first to make use of this palace on my behalf," the bhikkhu should reply: "The Blessed One has laid down a rule not permitting us to enter the royal palace." If the king then says: "Is there any way, Venerable, to resolve this matter?", the bhikkhu should reply: "Only when the king's queen has removed the jewels she is wearing may I enter the royal palace." And when the queen has removed all her jewels, the bhikkhu may enter.

However, once inside, if the king's queen then gradually puts her jewels back on, the bhikkhu is not to rise and leave, but should remain seated; in such a case there is no offense. But if during that time the bhikkhu goes outside to attend to bodily needs, he may not re-enter. If he re-enters, he commits a pācittiya offense.

If at places where the king customarily goes for pleasure — such as lakes, forests, and mountains — a temporary palace has been established, and the king's queen has removed all the jewels she wears, and furthermore there are seven layers of gates at this place, then a bhikkhu who enters the first, second, third, and up to the sixth gate incurs no offense. But if he steps one foot beyond the seventh gate, he commits a Vinaya transgression; if he steps both feet beyond the seventh gate, he commits a pācittiya offense.

If the king has gone on an excursion, the queen has removed all her jewels, the temporary palace is empty, and everyone is entering to view it, a bhikkhu who enters incurs no offense. Alternatively, if the king has faith and affection for the bhikkhu and leads him inside by the hand, entering in such a manner incurs no offense. Therefore it is said as above.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHĀBHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH