Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on precious things Ratanavagga

83. The training rule on royal compounds 83. Antepurasikkhāpada

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. King Pasenadi of Kosala told his park-keeper, “Go and clean up the park; I’ll be going there.” Tena kho pana samayena rājā pasenadi kosalo uyyānapālaṁ āṇāpesi—“gaccha, bhaṇe, uyyānaṁ sodhehi. Uyyānaṁ gamissāmā”ti.

“Yes, sir.” While cleaning the park, he saw the Buddha seated at the foot of a tree. “Evaṁ, devā”ti kho so uyyānapālo rañño pasenadissa kosalassa paṭissutvā uyyānaṁ sodhento addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. He then went to King Pasenadi and said, “The park is clean, sir, but the Buddha is sitting there.” Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca—“suddhaṁ, deva, uyyānaṁ. Api ca bhagavā tattha nisinno”ti. “Marvelous! I’ll visit him.” “Hotu, bhaṇe. Mayaṁ bhagavantaṁ payirupāsissāmā”ti.

The king went to the park and approached the Buddha, but just then a lay follower was seated there. Atha kho rājā pasenadi kosalo uyyānaṁ gantvā yena bhagavā tenupasaṅkami. Tena kho pana samayena aññataro upāsako bhagavantaṁ payirupāsanto nisinno hoti. When the king saw him, he became fearful and stopped. Addasā kho rājā pasenadi kosalo taṁ upāsakaṁ bhagavantaṁ payirupāsantaṁ nisinnaṁ. Disvāna bhīto aṭṭhāsi. But he considered, “This man isn’t likely to be bad, since he’s visiting the Buddha,” and so he approached the Buddha, bowed, and sat down. Atha kho rañño pasenadissa kosalassa etadahosi—“nārahatāyaṁ puriso pāpo hotuṁ, yathā bhagavantaṁ payirupāsatī”ti. Yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. But when that lay follower, because of his respect for the Buddha, neither bowed down to the king nor stood up for him, the king became annoyed. Atha kho so upāsako bhagavato gāravena rājānaṁ pasenadiṁ kosalaṁ neva abhivādesi na paccuṭṭhāsi. Atha kho rājā pasenadi kosalo anattamano ahosi—“kathañhi nāmāyaṁ puriso mayi āgate neva abhivādessati na paccuṭṭhessatī”ti. The Buddha realized what was happening and said to the king, “Great king, this lay follower is learned, a master of the tradition, and he’s free from sensual desire.” Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca—“eso kho, mahārāja, upāsako bahussuto āgatāgamo kāmesu vītarāgo”ti.

The king thought, “This lay follower doesn’t deserve to be in an inferior position, since even the Buddha praises him.” Atha kho rañño pasenadissa kosalassa etadahosi—“nārahatāyaṁ upāsako orako hotuṁ, bhagavāpi imassa vaṇṇaṁ bhāsatī”ti. And he said to that lay follower, “Please say what you want.” Taṁ upāsakaṁ etadavoca—“vadeyyāsi, upāsaka, yena attho”ti.

“Thank you, sir.” “Suṭṭhu, devā”ti.

The Buddha then instructed, inspired, and gladdened King Pasenadi with a teaching, after which the king got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā pasenadi kosalo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Soon afterwards King Pasenadi was up in his finest stilt house, when he saw that lay follower walking along the street, holding a sunshade. Tena kho pana samayena rājā pasenadi kosalo uparipāsādavaragato hoti. Addasā kho rājā pasenadi kosalo taṁ upāsakaṁ rathikāya chattapāṇiṁ gacchantaṁ. He summoned him and said, “You are a learned Buddhist, a master of the tradition. Disvāna pakkosāpetvā etadavoca—“tvaṁ kira, upāsaka, bahussuto āgatāgamo. Please teach my harem.” Sādhu, upāsaka, amhākaṁ itthāgāraṁ dhammaṁ vācehī”ti.

“Whatever I know, sir, I know because of the monks. They should teach the harem.” “Yamahaṁ, deva, jānāmi ayyānaṁ vāhasā, ayyāva devassa itthāgāraṁ dhammaṁ vācessantī”ti.

Knowing that the lay follower was right, the king went to the Buddha, bowed, sat down, and said, Atha kho rājā pasenadi kosalo—“saccaṁ kho upāsako āhā”ti yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca—“Sir, please ask a monk to teach my harem.” “sādhu, bhante, bhagavā ekaṁ bhikkhuṁ āṇāpetu yo amhākaṁ itthāgāraṁ dhammaṁ vācessatī”ti. The Buddha then instructed, inspired, and gladdened King Pasenadi with a teaching, after which the king got up from his seat, paid his respects as before, and left. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi.

Soon afterwards, the Buddha said to Venerable Ānanda, “Well then, Ānanda, teach the king’s harem.” Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“tenahānanda, rañño itthāgāraṁ dhammaṁ vācehī”ti.

“Yes, sir.” And from time to time he would enter the harem and teach. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā kālena kālaṁ pavisitvā rañño itthāgāraṁ dhammaṁ vāceti.

Then, after robing up in the morning, Ānanda took his bowl and robe and went to King Pasenadi’s house. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rañño pasenadissa kosalassa nivesanaṁ tenupasaṅkami.

On that occasion the king was in bed with Queen Mallikā. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ sayanagato hoti. The queen saw Ānanda coming and she quickly got up, but her burnished golden dressing gown fell off. Addasā kho mallikā devī āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna sahasā vuṭṭhāsi; pītakamaṭṭhaṁ dussaṁ pabhassittha. Ānanda turned around right there and returned to the monastery. And he told the monks what had happened. Atha kho āyasmā ānando tatova paṭinivattitvā ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.

The monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could Venerable Ānanda enter the royal compound without first being announced?” … “kathañhi nāma āyasmā ānando pubbe appaṭisaṁvidito rañño antepuraṁ pavisissatī”ti …pe… “Is it true, Ānanda, that you did this?” “saccaṁ kira tvaṁ, ānanda, pubbe appaṭisaṁvidito rañño antepuraṁ pavisasī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Ānanda, how could you do this? kathañhi nāma tvaṁ, ānanda, pubbe appaṭisaṁvidito rañño antepuraṁ pavisissasi. This will affect people’s confidence …” … Netaṁ, ānanda, appasannānaṁ vā pasādāya …pe… Having rebuked him … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, there are these ten dangers of entering a royal compound. “Dasayime, bhikkhave, ādīnavā rājantepurappavesane. What ten? Katame dasa?

It may be that a monk enters where the king is sitting with his queen. Idha, bhikkhave, rājā mahesiyā saddhiṁ nisinno hoti, tattha bhikkhu pavisati. The queen smiles when she sees the monk Mahesī vā bhikkhuṁ disvā sitaṁ pātukaroti. or the monk smiles when he sees the queen. Bhikkhu vā mahesiṁ disvā sitaṁ pātukaroti. The king thinks, Tattha rañño evaṁ hoti—‘Surely they’ve done it, or they’re going to.’ ‘addhā imesaṁ kataṁ vā karissanti vā’ti. Ayaṁ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

Again, because the king is very busy, Puna caparaṁ, bhikkhave, rājā bahukicco bahukaraṇīyo. he does not remember having slept with a certain woman, Aññataraṁ itthiṁ gantvā nassarati. yet she becomes pregnant because of that. Sā tena gabbhaṁ gaṇhi. The king thinks, Tattha rañño evaṁ hoti—‘Only the monk enters here. ‘na kho idha añño koci pavisati aññatra pabbajitena. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

Again, a gem disappears from the royal compound. Puna caparaṁ, bhikkhave, rañño antepure aññataraṁ ratanaṁ nassati. The king thinks, Tattha rañño evaṁ hoti—‘Only the monk enters here. ‘na kho idha añño koci pavisati aññatra pabbajitena. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

Again, secret discussions in the royal compound are spread outside. Puna caparaṁ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṁ gacchanti. The king thinks, Tattha rañño evaṁ hoti—‘Only the monk enters here. ‘na kho idha añño koci pavisati aññatra pabbajitena. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

Again, in the royal compound a father longs for his son, or a son longs for his father. Puna caparaṁ, bhikkhave, rañño antepure putto vā pitaraṁ pattheti pitā vā puttaṁ pattheti. They think, Tesaṁ evaṁ hoti—‘Only the monk enters here. ‘na kho idha añño koci pavisati aññatra pabbajitena. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

Again, the king promotes someone. Puna caparaṁ, bhikkhave, rājā nīcaṭṭhāniyaṁ ucce ṭhāne ṭhapeti. Those who dislike this think, Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘The king is close to the monk. ‘rājā kho pabbajitena saṁsaṭṭho. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, chaṭṭho ādīnavo, rājantepurappavesane.

Again, the king demotes someone. Puna caparaṁ, bhikkhave, rājā uccaṭṭhāniyaṁ nīce ṭhāne ṭhapeti. Those who dislike this think, Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘The king is close to the monk. ‘rājā kho pabbajitena saṁsaṭṭho. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

Again, the king sends out the army at an inappropriate time. Puna caparaṁ, bhikkhave, rājā akāle senaṁ uyyojeti. Those who dislike this think, Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘The king is close to the monk. ‘rājā kho pabbajitena saṁsaṭṭho. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

Again, after sending out the army at an appropriate time, the king orders it to turn back while still en route. Puna caparaṁ, bhikkhave, rājā kāle senaṁ uyyojetvā antarāmaggato nivattāpeti. Those who dislike this think, Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘The king is close to the monk. ‘rājā kho pabbajitena saṁsaṭṭho. Is he responsible for this?’ Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, navamo ādīnavo rājantepurappavesane.

Again, a royal compound is crowded with elephants, horses, and chariots, as well as enticing sights, sounds, smells, tastes, and tangibles that are not suitable for a monk. Puna caparaṁ, bhikkhave, rañño rājantepuraṁ hatthisammaddaṁ assasammaddaṁ rathasammaddaṁ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṁ, bhikkhave, dasamo ādīnavo rājantepurappavesane.

Monks, these are the ten dangers of entering a royal compound.” Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti.

Then, after rebuking Ānanda in many ways, the Buddha spoke in dispraise of being difficult to support … Atha kho bhagavā āyasmantaṁ ānandaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk, without first being announced, crosses the threshold to the bedroom of a consecrated aristocrat king, when both the king and the queen are present, he commits an offense entailing confession.’” “Yo pana bhikkhu rañño khattiyassa muddhāvasittassa anikkhantarājake aniggataratanake pubbe appaṭisaṁvidito indakhīlaṁ atikkāmeyya, pācittiyan”ti.

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: bhikkhūti: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Aristocrat: Khattiyo nāma: well-born on both his mother’s side and his father’s side, pure in descent, irreproachable and impeccable with respect to birth going back eight generations of male ancestors. ubhato sujāto hoti, mātito ca pitito ca saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakuṭṭho jātivādena.
Consecrated: Muddhāvasitto nāma: consecrated with the aristocratic consecration. khattiyābhisekena abhisitto hoti.
The king is present: Anikkhantarājaketi: the king has not left the bedroom. rājā sayanigharā anikkhanto hoti.
The queen is present: Aniggataratanaketi: the queen has not left the bedroom. Or both have not left. mahesī sayanigharā anikkhantā hoti, ubho vā anikkhantā honti.
Without first being announced: Pubbe appaṭisaṁviditoti: without first having informed. pubbe anāmantetvā.
The threshold: Indakhīlo nāma: the threshold to the bedroom is what is meant. sayanigharassa ummāro vuccati.
The bedroom: Sayanigharaṁ nāma: wherever a king’s bed is prepared, even if just enclosed by a cloth screen. yattha katthaci rañño sayanaṁ paññattaṁ hoti, antamaso sāṇipākāraparikkhittampi.
Crosses the threshold to the bedroom: Indakhīlaṁ atikkāmeyyāti: if he crosses the threshold with the first foot, he commits an offense of wrong conduct. paṭhamaṁ pādaṁ ummāraṁ atikkāmeti, āpatti dukkaṭassa. If he crosses with the second foot, he commits an offense entailing confession. Dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Permutations

If he has not been announced, and he perceives that he has not, and he crosses the threshold to the bedroom, he commits an offense entailing confession. Appaṭisaṁvidite appaṭisaṁviditasaññī indakhīlaṁ atikkāmeti, āpatti pācittiyassa. If he has not been announced, but he is unsure of it, and he crosses the threshold to the bedroom, he commits an offense entailing confession. Appaṭisaṁvidite vematiko indakhīlaṁ atikkāmeti, āpatti pācittiyassa. If he has not been announced, but he perceives that he has, and he crosses the threshold to the bedroom, he commits an offense entailing confession. Appaṭisaṁvidite paṭisaṁviditasaññī indakhīlaṁ atikkāmeti, āpatti pācittiyassa.

If he has been announced, but he perceives that he has not, he commits an offense of wrong conduct. Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa. If he has been announced, but he is unsure of it, he commits an offense of wrong conduct. Paṭisaṁvidite vematiko, āpatti dukkaṭassa. If he has been announced, and he perceives that he has, there is no offense. Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if he has been announced; paṭisaṁvidite, if it is not an aristocrat king; na khattiyo hoti, if the king has not been consecrated with the aristocratic consecration; na khattiyābhisekena abhisitto hoti, if the king has left the bedroom; rājā sayanigharā nikkhanto hoti, if the queen has left the bedroom; mahesī sayanigharā nikkhantā hoti, if they both have left; ubho vā nikkhantā honti, if it is not a bedroom; na sayanighare, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on royal compounds, the first, is finished. Antepurasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on precious things

83. The training rule on royal compounds

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, King Pasenadi of Kosala told his park-keeper, “Go and clean up the park; I’ll be going there.”

“Yes, sir.” While cleaning the park, he saw the Buddha seated at the foot of a tree. He then went to King Pasenadi and said, “The park is clean, sir, but the Buddha is sitting there.” “Marvelous! I’ll visit him.”

The king went to the park and approached the Buddha, but just then a lay follower was seated there. When the king saw him, he became fearful and stopped. But he considered, “This man isn’t likely to be bad, since he’s visiting the Buddha,” and so he approached the Buddha, bowed, and sat down. But when that lay follower, because of his respect for the Buddha, neither bowed down to the king nor stood up for him, the king became annoyed. The Buddha realized what was happening and said to the king, “Great king, this lay follower is learned, a master of the tradition, and he’s free from sensual desire.”

The king thought, “This lay follower doesn’t deserve to be in an inferior position, since even the Buddha praises him.” And he said to that lay follower, “Please say what you want.”

“Thank you, sir.”

Soon afterwards King Pasenadi was up in his finest stilt house, when he saw that lay follower walking along the street, holding a sunshade. He summoned him and said, “You are a learned Buddhist, a master of the tradition. Please teach my harem.”

“Whatever I know, sir, I know because of the monks. They should teach the harem.”

Knowing that the lay follower was right, the king went to the Buddha, bowed, sat down, and said, “Sir, please ask a monk to teach my harem.” The Buddha then instructed, inspired, and gladdened King Pasenadi with a teaching, after which the king got up from his seat, paid his respects as before, and left.

Soon afterwards, the Buddha said to Venerable Ānanda, “Well then, Ānanda, teach the king’s harem.”

“Yes, sir.” And from time to time he would enter the harem and teach.

Then, after robing up in the morning, Ānanda took his bowl and robe and went to King Pasenadi’s house.

On that occasion the king was in bed with Queen Mallikā. The queen saw Ānanda coming and she quickly got up, but her burnished golden dressing gown fell off. Ānanda turned around right there and returned to the monastery. And he told the monks what had happened.

The monks of few desires complained and criticized him, “How could Venerable Ānanda enter the royal compound without first being announced?” … “Is it true, Ānanda, that you did this?”

“It’s true, sir.”

The Buddha rebuked him … “Ānanda, how could you do this? This will affect people’s confidence …” … Having rebuked him … the Buddha gave a teaching and addressed the monks:

“Monks, there are these ten dangers of entering a royal compound. What ten?

It may be that a monk enters where the king is sitting with his queen. The queen smiles when she sees the monk or the monk smiles when he sees the queen. The king thinks, ‘Surely they’ve done it, or they’re going to.’

Again, because the king is very busy, he does not remember having slept with a certain woman, yet she becomes pregnant because of that. The king thinks, ‘Only the monk enters here. Is he responsible for this?’

Again, a gem disappears from the royal compound. The king thinks, ‘Only the monk enters here. Is he responsible for this?’

Again, secret discussions in the royal compound are spread outside. The king thinks, ‘Only the monk enters here. Is he responsible for this?’

Again, in the royal compound a father longs for his son, or a son longs for his father. They think, ‘Only the monk enters here. Is he responsible for this?’

Again, the king promotes someone. Those who dislike this think, ‘The king is close to the monk. Is he responsible for this?’

Again, the king demotes someone. Those who dislike this think, ‘The king is close to the monk. Is he responsible for this?’

Again, the king sends out the army at an inappropriate time. Those who dislike this think, ‘The king is close to the monk. Is he responsible for this?’

Again, after sending out the army at an appropriate time, the king orders it to turn back while still en route. Those who dislike this think, ‘The king is close to the monk. Is he responsible for this?’

Again, a royal compound is crowded with elephants, horses, and chariots, as well as enticing sights, sounds, smells, tastes, and tangibles that are not suitable for a monk.

Monks, these are the ten dangers of entering a royal compound.”

Then, after rebuking Ānanda in many ways, the Buddha spoke in dispraise of being difficult to support … “And, monks, this training rule should be recited like this:

Final ruling

Definitions

A:: whoever …
Monk:: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
Aristocrat:: well-born on both his mother’s side and his father’s side, pure in descent, irreproachable and impeccable with respect to birth going back eight generations of male ancestors.
Consecrated:: consecrated with the aristocratic consecration.
The king is present:: the king has not left the bedroom.
The queen is present:: the queen has not left the bedroom. Or both have not left.
Without first being announced:: without first having informed.
The threshold:: the threshold to the bedroom is what is meant.
The bedroom:: wherever a king’s bed is prepared, even if just enclosed by a cloth screen.
Crosses the threshold to the bedroom:: if he crosses the threshold with the first foot, he commits an offense of wrong conduct. If he crosses with the second foot, he commits an offense entailing confession.

Permutations

If he has not been announced, and he perceives that he has not, and he crosses the threshold to the bedroom, he commits an offense entailing confession. If he has not been announced, but he is unsure of it, and he crosses the threshold to the bedroom, he commits an offense entailing confession. If he has not been announced, but he perceives that he has, and he crosses the threshold to the bedroom, he commits an offense entailing confession.

If he has been announced, but he perceives that he has not, he commits an offense of wrong conduct. If he has been announced, but he is unsure of it, he commits an offense of wrong conduct. If he has been announced, and he perceives that he has, there is no offense.

Non-offenses

There is no offense: if he has been announced; if it is not an aristocrat king; if the king has not been consecrated with the aristocratic consecration; if the king has left the bedroom; if the queen has left the bedroom; if they both have left; if it is not a bedroom; if he is insane; if he is the first offender.

The training rule on royal compounds, the first, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Ratanavagga

83. Antepurasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo uyyānapālaṁ āṇāpesi—“gaccha, bhaṇe, uyyānaṁ sodhehi. Uyyānaṁ gamissāmā”ti.

“Evaṁ, devā”ti kho so uyyānapālo rañño pasenadissa kosalassa paṭissutvā uyyānaṁ sodhento addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca—“suddhaṁ, deva, uyyānaṁ. Api ca bhagavā tattha nisinno”ti. “Hotu, bhaṇe. Mayaṁ bhagavantaṁ payirupāsissāmā”ti.

Atha kho rājā pasenadi kosalo uyyānaṁ gantvā yena bhagavā tenupasaṅkami. Tena kho pana samayena aññataro upāsako bhagavantaṁ payirupāsanto nisinno hoti. Addasā kho rājā pasenadi kosalo taṁ upāsakaṁ bhagavantaṁ payirupāsantaṁ nisinnaṁ. Disvāna bhīto aṭṭhāsi. Atha kho rañño pasenadissa kosalassa etadahosi—“nārahatāyaṁ puriso pāpo hotuṁ, yathā bhagavantaṁ payirupāsatī”ti. Yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho so upāsako bhagavato gāravena rājānaṁ pasenadiṁ kosalaṁ neva abhivādesi na paccuṭṭhāsi. Atha kho rājā pasenadi kosalo anattamano ahosi—“kathañhi nāmāyaṁ puriso mayi āgate neva abhivādessati na paccuṭṭhessatī”ti. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca—“eso kho, mahārāja, upāsako bahussuto āgatāgamo kāmesu vītarāgo”ti.

Atha kho rañño pasenadissa kosalassa etadahosi—“nārahatāyaṁ upāsako orako hotuṁ, bhagavāpi imassa vaṇṇaṁ bhāsatī”ti. Taṁ upāsakaṁ etadavoca—“vadeyyāsi, upāsaka, yena attho”ti.

“Suṭṭhu, devā”ti.

Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā pasenadi kosalo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Tena kho pana samayena rājā pasenadi kosalo uparipāsādavaragato hoti. Addasā kho rājā pasenadi kosalo taṁ upāsakaṁ rathikāya chattapāṇiṁ gacchantaṁ. Disvāna pakkosāpetvā etadavoca—“tvaṁ kira, upāsaka, bahussuto āgatāgamo. Sādhu, upāsaka, amhākaṁ itthāgāraṁ dhammaṁ vācehī”ti.

“Yamahaṁ, deva, jānāmi ayyānaṁ vāhasā, ayyāva devassa itthāgāraṁ dhammaṁ vācessantī”ti.

Atha kho rājā pasenadi kosalo—“saccaṁ kho upāsako āhā”ti yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca—“sādhu, bhante, bhagavā ekaṁ bhikkhuṁ āṇāpetu yo amhākaṁ itthāgāraṁ dhammaṁ vācessatī”ti. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“tenahānanda, rañño itthāgāraṁ dhammaṁ vācehī”ti.

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā kālena kālaṁ pavisitvā rañño itthāgāraṁ dhammaṁ vāceti.

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rañño pasenadissa kosalassa nivesanaṁ tenupasaṅkami.

Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ sayanagato hoti. Addasā kho mallikā devī āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna sahasā vuṭṭhāsi; pītakamaṭṭhaṁ dussaṁ pabhassittha. Atha kho āyasmā ānando tatova paṭinivattitvā ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā ānando pubbe appaṭisaṁvidito rañño antepuraṁ pavisissatī”ti …pe… “saccaṁ kira tvaṁ, ānanda, pubbe appaṭisaṁvidito rañño antepuraṁ pavisasī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, ānanda, pubbe appaṭisaṁvidito rañño antepuraṁ pavisissasi. Netaṁ, ānanda, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Dasayime, bhikkhave, ādīnavā rājantepurappavesane. Katame dasa?

Idha, bhikkhave, rājā mahesiyā saddhiṁ nisinno hoti, tattha bhikkhu pavisati. Mahesī vā bhikkhuṁ disvā sitaṁ pātukaroti. Bhikkhu vā mahesiṁ disvā sitaṁ pātukaroti. Tattha rañño evaṁ hoti—‘addhā imesaṁ kataṁ vā karissanti vā’ti. Ayaṁ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rājā bahukicco bahukaraṇīyo. Aññataraṁ itthiṁ gantvā nassarati. Sā tena gabbhaṁ gaṇhi. Tattha rañño evaṁ hoti—‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rañño antepure aññataraṁ ratanaṁ nassati. Tattha rañño evaṁ hoti—‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṁ gacchanti. Tattha rañño evaṁ hoti—‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rañño antepure putto vā pitaraṁ pattheti pitā vā puttaṁ pattheti. Tesaṁ evaṁ hoti—‘na kho idha añño koci pavisati aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rājā nīcaṭṭhāniyaṁ ucce ṭhāne ṭhapeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, chaṭṭho ādīnavo, rājantepurappavesane.

Puna caparaṁ, bhikkhave, rājā uccaṭṭhāniyaṁ nīce ṭhāne ṭhapeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rājā akāle senaṁ uyyojeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rājā kāle senaṁ uyyojetvā antarāmaggato nivattāpeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti—‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, navamo ādīnavo rājantepurappavesane.

Puna caparaṁ, bhikkhave, rañño rājantepuraṁ hatthisammaddaṁ assasammaddaṁ rathasammaddaṁ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṁ, bhikkhave, dasamo ādīnavo rājantepurappavesane.

Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti.

Atha kho bhagavā āyasmantaṁ ānandaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu rañño khattiyassa muddhāvasittassa anikkhantarājake aniggataratanake pubbe appaṭisaṁvidito indakhīlaṁ atikkāmeyya, pācittiyan”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Khattiyo nāma: ubhato sujāto hoti, mātito ca pitito ca saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakuṭṭho jātivādena.
Muddhāvasitto nāma: khattiyābhisekena abhisitto hoti.
Anikkhantarājaketi: rājā sayanigharā anikkhanto hoti.
Aniggataratanaketi: mahesī sayanigharā anikkhantā hoti, ubho vā anikkhantā honti.
Pubbe appaṭisaṁviditoti: pubbe anāmantetvā.
Indakhīlo nāma: sayanigharassa ummāro vuccati.
Sayanigharaṁ nāma: yattha katthaci rañño sayanaṁ paññattaṁ hoti, antamaso sāṇipākāraparikkhittampi.
Indakhīlaṁ atikkāmeyyāti: paṭhamaṁ pādaṁ ummāraṁ atikkāmeti, āpatti dukkaṭassa. Dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Appaṭisaṁvidite appaṭisaṁviditasaññī indakhīlaṁ atikkāmeti, āpatti pācittiyassa. Appaṭisaṁvidite vematiko indakhīlaṁ atikkāmeti, āpatti pācittiyassa. Appaṭisaṁvidite paṭisaṁviditasaññī indakhīlaṁ atikkāmeti, āpatti pācittiyassa.

Paṭisaṁvidite appaṭisaṁviditasaññī, āpatti dukkaṭassa. Paṭisaṁvidite vematiko, āpatti dukkaṭassa. Paṭisaṁvidite paṭisaṁviditasaññī, anāpatti.

Anāpatti—paṭisaṁvidite, na khattiyo hoti, na khattiyābhisekena abhisitto hoti, rājā sayanigharā nikkhanto hoti, mahesī sayanigharā nikkhantā hoti, ubho vā nikkhantā honti, na sayanighare, ummattakassa, ādikammikassāti.

Antepurasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on precious things Ratanavagga

83. The training rule on royal compounds 83. Antepurasikkhāpada

Origin story

“Thank you, sir.” “Suṭṭhu, devā”ti.

“Whatever I know, sir, I know because of the monks. They should teach the harem.” “Yamahaṁ, deva, jānāmi ayyānaṁ vāhasā, ayyāva devassa itthāgāraṁ dhammaṁ vācessantī”ti.

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

“Monks, there are these ten dangers of entering a royal compound. “Dasayime, bhikkhave, ādīnavā rājantepurappavesane. What ten? Katame dasa?

Monks, these are the ten dangers of entering a royal compound.” Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti.

Final ruling

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: bhikkhūti: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Aristocrat: Khattiyo nāma: well-born on both his mother’s side and his father’s side, pure in descent, irreproachable and impeccable with respect to birth going back eight generations of male ancestors. ubhato sujāto hoti, mātito ca pitito ca saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakuṭṭho jātivādena.
Consecrated: Muddhāvasitto nāma: consecrated with the aristocratic consecration. khattiyābhisekena abhisitto hoti.
The king is present: Anikkhantarājaketi: the king has not left the bedroom. rājā sayanigharā anikkhanto hoti.
The queen is present: Aniggataratanaketi: the queen has not left the bedroom. Or both have not left. mahesī sayanigharā anikkhantā hoti, ubho vā anikkhantā honti.
Without first being announced: Pubbe appaṭisaṁviditoti: without first having informed. pubbe anāmantetvā.
The threshold: Indakhīlo nāma: the threshold to the bedroom is what is meant. sayanigharassa ummāro vuccati.
The bedroom: Sayanigharaṁ nāma: wherever a king’s bed is prepared, even if just enclosed by a cloth screen. yattha katthaci rañño sayanaṁ paññattaṁ hoti, antamaso sāṇipākāraparikkhittampi.
Crosses the threshold to the bedroom: Indakhīlaṁ atikkāmeyyāti: if he crosses the threshold with the first foot, he commits an offense of wrong conduct. paṭhamaṁ pādaṁ ummāraṁ atikkāmeti, āpatti dukkaṭassa. If he crosses with the second foot, he commits an offense entailing confession. Dutiyaṁ pādaṁ atikkāmeti, āpatti pācittiyassa.

Permutations

Non-offenses

The training rule on royal compounds, the first, is finished. Antepurasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ.