Bu Np 18

18. Rūpiyasikkhāpada

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā upanando sakyaputto aññatarassa kulassa kulūpako hoti niccabhattiko. Yaṁ tasmiṁ kule uppajjati khādanīyaṁ vā bhojanīyaṁ vā tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapiyyati. Tena kho pana samayena sāyaṁ tasmiṁ kule maṁsaṁ uppannaṁ hoti. Tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapito hoti. Tassa kulassa dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—“maṁsaṁ me dethā”ti. Atha kho so puriso pajāpatiṁ etadavoca—“ayyassa paṭivisaṁ dārakassa dehi. Aññaṁ cetāpetvā ayyassa dassāmā”ti. Atha kho āyasmā upanando sakyaputto pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca— “hiyyo kho, bhante, sāyaṁ maṁsaṁ uppannaṁ ahosi. Tato ayyassa paṭiviso ṭhapito. Ayaṁ, bhante, dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—‘maṁsaṁ me dethā’ti. Ayyassa paṭiviso dārakassa dinno. Kahāpaṇena, bhante, kiṁ āhariyyatū”ti? “Pariccatto me, āvuso, kahāpaṇo”ti? “Āma, bhante, pariccatto”ti. “Taññeva me, āvuso, kahāpaṇaṁ dehī”ti. Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṁ datvā ujjhāyati khiyyati vipāceti—“Yatheva mayaṁ rūpiyaṁ paṭiggaṇhāma evamevime samaṇā sakyaputtiyā rūpiyaṁ paṭiggaṇhantī”ti. Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto rūpiyaṁ paṭiggahessatī”ti. Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, upananda, rūpiyaṁ paṭiggahesī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, rūpiyaṁ paṭiggahessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Becoming the owner of money Origin story

At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time Venerable Upananda was associating with a family from which he received a regular meal. Whenever that family obtained food, they put aside a portion for Upananda. And that’s what they did when one evening they obtained some meat. The following morning their son got up early and cried, “Give me meat!” The man said to his wife, “Give him the venerable’s portion. We’ll buy something else for the venerable.” 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. The man of the house approached Upananda, bowed, sat down, and said, “Yesterday evening, venerable, we obtained some meat, and we put aside a portion for you. But then in the morning our son got up early and cried, ‘Give me meat!’ and we gave him your portion. What can we get you for a kahāpaṇa?” “Are you giving up a kahāpaṇa coin for me?” “Yes.” “Then just give me that kahāpaṇa.” After giving a kahāpaṇa to Upananda, that man complained and criticized him, “The Sakyan monastics accept money just as we do.” The monks heard the complaints of that man, and the monks of few desires complained and criticized him, “How could Venerable Upananda receive money?” After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “Is it true, Upananda, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

“Yo pana bhikkhu jātarūparajataṁ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya, nissaggiyaṁ pācittiyan”ti.

Final ruling

‘If a monk takes, has someone else take, or consents to gold, silver, or money being deposited for him, he commits an offense entailing relinquishment and confession.’”

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Jātarūpaṁ nāma satthuvaṇṇo vuccati. Rajataṁ nāma kahāpaṇo lohamāsako dārumāsako jatumāsako ye vohāraṁ gacchanti. Uggaṇheyyāti sayaṁ gaṇhāti nissaggiyaṁ pācittiyaṁ. Uggaṇhāpeyyāti aññaṁ gāhāpeti nissaggiyaṁ pācittiyaṁ. Upanikkhittaṁ vā sādiyeyyāti idaṁ ayyassa hotūti upanikkhittaṁ sādiyati, nissaggiyaṁ hoti. Saṅghamajjhe nissajjitabbaṁ. Evañca pana, bhikkhave, nissajjitabbaṁ— tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— “ahaṁ, bhante, rūpiyaṁ paṭiggahesiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmī”ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo— “āvuso, imaṁ jānāhī”ti. Sace so bhaṇati— “iminā kiṁ āhariyyatū”ti, na vattabbo— “imaṁ vā imaṁ vā āharā”ti. Kappiyaṁ ācikkhitabbaṁ— sappi vā telaṁ vā madhu vā phāṇitaṁ vā. Sace so tena parivattetvā kappiyaṁ āharati rūpiyappaṭiggāhakaṁ ṭhapetvā sabbeheva paribhuñjitabbaṁ. Evañcetaṁ labhetha, iccetaṁ kusalaṁ; no ce labhetha, so vattabbo— “āvuso, imaṁ chaḍḍehī”ti. Sace so chaḍḍeti, iccetaṁ kusalaṁ; no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. “Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena sammatena bhikkhunā animittaṁ katvā pātetabbaṁ. Sace nimittaṁ katvā pāteti, āpatti dukkaṭassa.

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. Gold: that which has the color of the Teacher is what is meant. Silver: a kahāpaṇa coin, a copper māsaka coin, a wooden māsaka coin, a resin māsaka coin—whatever is used in commerce. Takes: if he takes hold of it himself, he commits an offense entailing relinquishment and confession. Has someone else take: if he has another take hold of it, he commits an offense entailing relinquishment and confession. Consents to … being deposited for him: if someone says, “This is for you,” and he consents to it being deposited for him, it becomes subject to relinquishment. It should be relinquished in the midst of the Sangha. “And, monks, it should be relinquished like this. 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: ‘Venerables, I have received money. It is to be relinquished. I relinquish it to the Sangha.’” After relinquishing it, he is to confess the offense. The confession should be received by a competent and capable monk. If a monastery worker or a lay follower is available, you should tell him, “Look into this.” If he says, “What can I get you with this?” one should not say, “Get this or that;” one should point out what is allowable: ghee, oil, honey, or syrup. If he makes a purchase and brings back what is allowable, everyone may enjoy it except the one who received the money. If this is what happens, all is well. If not, he should be told, “Discard it.” If he discards it, all is well. If he does not, a monk who has five qualities should be appointed as the money discarder: he’s not biased by desire, ill will, confusion, or fear, and he knows what has and has not been discarded. “And, monks, he should be appointed like this. First the monk should be asked and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the money discarder. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the money discarder. Any monk who approves of appointing monk so-and-so as the money discarder should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the money discarder. The Sangha approves and is therefore silent. I will remember it thus.’” The appointed monk should throw it away without taking note of where. If he takes note of where he throws it, he commits an offense of wrong conduct.

Rūpiye rūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ.

Permutations

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. Rūpiye arūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ. Arūpiye rūpiyasaññī, āpatti dukkaṭassa. Arūpiye vematiko, āpatti dukkaṭassa. Arūpiye arūpiyasaññī, anāpatti.

If it is money, but he is unsure of it, and he receives it, he commits an offense entailing relinquishment and confession. If it is money, but he does not perceive it as such, and he receives it, he commits an offense entailing relinquishment and confession. If it is not money, but he perceives it as such, he commits an offense of wrong conduct. If it is not money, but he is unsure of it, he commits an offense of wrong conduct. If it is not money, and he does not perceive it as such, there is no offense.

Anāpatti—

Non-offenses

There is no offense:

ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati— yassa bhavissati so harissatīti, ummattakassa, ādikammikassāti.

if, within a monastery or a lodging, he takes it or has someone take it, and he then puts it aside with the thought, “Whoever owns it will come and get it;” if he is insane; if he is the first offender.