Theravāda Vinaya

Translators: brahmali

Theravāda Collection on Monastic Law

Mahāvibhaṅga
The Great Analysis

Nissaggiyakaṇḍa
The chapter on relinquishment

Kosiyavagga
The subchapter on silk

18. Rūpiyasikkhāpada

The training rule on money

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary.

Tena kho pana samayena āyasmā upanando sakyaputto aññatarassa kulassa kulūpako hoti niccabhattiko.
At that time Venerable Upananda was associating with a family from which he received a regular meal.

Yaṁ tasmiṁ kule uppajjati khādanīyaṁ vā bhojanīyaṁ vā tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapiyyati.
Whenever that family obtained food, they put aside a portion for Upananda.

Tena kho pana samayena sāyaṁ tasmiṁ kule maṁsaṁ uppannaṁ hoti.
And that’s what they did when one evening they obtained some meat.

Tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapito hoti.

Tassa kulassa dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—“maṁsaṁ me dethā”ti.
The following morning their son got up early and cried, “Give me meat!”

Atha kho so puriso pajāpatiṁ etadavoca—“ayyassa paṭivisaṁ dārakassa dehi.
The man said to his wife, “Give him the venerable’s portion.

Aññaṁ cetāpetvā ayyassa dassāmā”ti.
We’ll buy something else for the venerable.”

Atha kho āyasmā upanando sakyaputto pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
On the same morning Upananda robed up, took his bowl and robe, and went to that family where he sat down on the prepared seat.

Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—
The man of the house approached Upananda, bowed, sat down, and said,

“hiyyo kho, bhante, sāyaṁ maṁsaṁ uppannaṁ ahosi. Tato ayyassa paṭiviso ṭhapito.
“Yesterday evening, Venerable, we obtained some meat, and we put aside a portion for you.

Ayaṁ, bhante, dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—‘maṁsaṁ me dethā’ti. Ayyassa paṭiviso dārakassa dinno.
But then in the morning our son got up early and cried, ‘Give me meat!’ and we gave him your portion.

Kahāpaṇena, bhante, kiṁ āhariyyatū”ti?
What can we get you for a kahāpaṇa?”

“Pariccatto me, āvuso, kahāpaṇo”ti?
“Are you giving up a kahāpaṇa coin for me?”

“Āma, bhante, pariccatto”ti.
“Yes.”

“Taññeva me, āvuso, kahāpaṇaṁ dehī”ti.
“Then just give me that kahāpaṇa.”

Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṁ datvā ujjhāyati khiyyati vipāceti—“Yatheva mayaṁ rūpiyaṁ paṭiggaṇhāma evamevime samaṇā sakyaputtiyā rūpiyaṁ paṭiggaṇhantī”ti.
After giving a kahāpaṇa to Upananda, that man complained and criticized him, “The Sakyan monastics accept money just as we do.”

Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa.
The monks heard the complaints of that man,

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized him,

“kathañhi nāma āyasmā upanando sakyaputto rūpiyaṁ paṭiggahessatī”ti.
“How could Venerable Upananda receive money?”

Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…
After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda:

“saccaṁ kira tvaṁ, upananda, rūpiyaṁ paṭiggahesī”ti?
“Is it true, Upananda, that you did this?”

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, rūpiyaṁ paṭiggahessasi.
“Foolish man, how could you do this?

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:

“Yo pana bhikkhu jātarūparajataṁ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya, nissaggiyaṁ pācittiyan”ti.
‘If a monk takes, has someone else take, or consents to gold or silver being deposited for him, he commits an offense entailing relinquishment and confession.’”

Yo panāti
A:

yo yādiso …pe…
whoever …

bhikkhūti
Monk:

…pe… ayaṁ imasmiṁ atthe adhippeto 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.

Jātarūpaṁ nāma
Gold:

satthuvaṇṇo vuccati.
that which has the color of the Teacher is what is meant.

Rajataṁ nāma
Silver:

kahāpaṇo lohamāsako dārumāsako jatumāsako ye vohāraṁ gacchanti.
a kahāpaṇa coin, a copper māsaka coin, a wooden māsaka coin, a resin māsaka coin—whatever is used in commerce.

Uggaṇheyyāti
Takes:

sayaṁ gaṇhāti nissaggiyaṁ pācittiyaṁ.
if he takes hold of it himself, he commits an offense entailing relinquishment and confession.

Uggaṇhāpeyyāti
Has someone else take:

aññaṁ gāhāpeti nissaggiyaṁ pācittiyaṁ.
if he has another take hold of it, he commits an offense entailing relinquishment and confession.

Upanikkhittaṁ vā sādiyeyyāti
Consents to … being deposited for him:

idaṁ ayyassa hotūti upanikkhittaṁ sādiyati, nissaggiyaṁ hoti.
if someone says, “This is for you,” and he consents to it being deposited for him, it becomes subject to relinquishment.

Saṅghamajjhe nissajjitabbaṁ.
It should be relinquished in the midst of the Sangha.

Evañca pana, bhikkhave, nissajjitabbaṁ—
“And, monks, it should be relinquished like this.

tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
After approaching the Sangha, that monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say:

“ahaṁ, bhante, rūpiyaṁ paṭiggahesiṁ.
‘Venerables, I have received money.

Idaṁ me nissaggiyaṁ.
It is to be relinquished.

Imāhaṁ saṅghassa nissajjāmī”ti.
I relinquish it to the Sangha.’”

Nissajjitvā āpatti desetabbā.
After relinquishing it, he is to confess the offense.

Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā.
The confession should be received by a competent and capable monk.

Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo—
If a monastery worker or a lay follower is available, you should tell him,

“āvuso, imaṁ jānāhī”ti.
“Look into this.”

Sace so bhaṇati—
If he says,

“iminā kiṁ āhariyyatū”ti,
“What can I get you with this?”

na vattabbo—
one should not say,

“imaṁ vā imaṁ vā āharā”ti.
“Get this or that;”

Kappiyaṁ ācikkhitabbaṁ—
one should point out what is allowable:

sappi vā telaṁ vā madhu vā phāṇitaṁ vā.
ghee, oil, honey, or syrup.

Sace so tena parivattetvā kappiyaṁ āharati rūpiyappaṭiggāhakaṁ ṭhapetvā sabbeheva paribhuñjitabbaṁ.
If he makes a purchase and brings back what is allowable, everyone may enjoy it except the one who received the money.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ;
If this is what happens, all is well.

no ce labhetha, so vattabbo—
If not, he should be told,

“āvuso, imaṁ chaḍḍehī”ti.
“Discard it.”

Sace so chaḍḍeti, iccetaṁ kusalaṁ;
If he discards it, all is well.

no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo—
If he does not, a monk who has five qualities should be appointed as the money discarder:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya.
one who is not biased by desire, ill will, confusion, or fear, and who knows what has and has not been discarded.

“Evañca pana, bhikkhave, sammannitabbo.
“And, monks, this is how he should be appointed.

Paṭhamaṁ bhikkhu yācitabbo.
First the monk should be asked

Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammanneyya.
If the Sangha is ready, it should appoint monk so-and-so as the money discarder.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammannati.
The Sangha appoints monk so-and-so as the money discarder.

Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa;
Any monk who agrees to appointing monk so-and-so as the money discarder should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t agree should speak up.

Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako.
The Sangha has appointed monk so-and-so as the money discarder.

Khamati saṅghassa, tasmā tuṇhī,
The Sangha approves and is therefore silent.

evametaṁ dhārayāmī’”ti.
I’ll remember it thus.’”

Tena sammatena bhikkhunā animittaṁ katvā pātetabbaṁ.
The appointed monk should throw it away without taking note of where.

Sace nimittaṁ katvā pāteti, āpatti dukkaṭassa.
If he takes note of where he throws it, he commits an offense of wrong conduct.

Rūpiye rūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ.
If it is money, and he perceives it as such, and he receives it, he commits an offense entailing relinquishment and confession.

Rūpiye vematiko rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ.
If it is money, but he is unsure of it, and he receives it, he commits an offense entailing relinquishment and confession.

Rūpiye arūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ.
If it is money, but he does not perceive it as such, and he receives it, he commits an offense entailing relinquishment and confession.

Arūpiye rūpiyasaññī, āpatti dukkaṭassa.
If it is not money, but he perceives it as such, he commits an offense of wrong conduct.

Arūpiye vematiko, āpatti dukkaṭassa.
If it is not money, but he is unsure of it, he commits an offense of wrong conduct.

Arūpiye arūpiyasaññī, anāpatti.
If it is not money, and he does not perceive it as such, there is no offense.

Anāpatti—
There is no offense:

ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati—
if, within a monastery or a lodging, he takes it or has someone take it, and he then puts it aside with the thought,

yassa bhavissati so harissatīti,
“Whoever owns it will come and get it;”

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Rūpiyasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.
The training rule on money, the eighth, is finished.