Bu Np 19

19. Rūpiyasaṁvohārasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissanti, seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissantī”ti. Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tumhe, bhikkhave, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjathā”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Trading with money Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks from the group of six engaged in various kinds of trades involving money. People complained and criticized them, “How can the Sakyan monastics engage in trades that involve money? They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people, and the monks of few desires complained and criticized those monks, “How can the monks from the group of six do this?” After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “Is it true, monks, that you do this?” “It’s true, sir.” The Buddha rebuked them … “Foolish men, how can you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

“Yo pana bhikkhu nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjeyya, nissaggiyaṁ pācittiyan”ti.

Final ruling

‘If a monk engages in various kinds of trades involving money, he commits an offense entailing relinquishment and confession.’”

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Nānappakārakaṁ nāma katampi akatampi katākatampi. Kataṁ nāma sīsūpagaṁ gīvūpagaṁ hatthūpagaṁ pādūpagaṁ kaṭūpagaṁ. Akataṁ nāma ghanakataṁ vuccati. Katākataṁ nāma tadubhayaṁ. Rūpiyaṁ nāma satthuvaṇṇo kahāpaṇo, lohamāsako, dārumāsako, jatumāsako ye vohāraṁ gacchanti. Samāpajjeyyāti katena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Katena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Katena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Akatena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Akatena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Akatena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Katākatena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Katākatena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Katākatena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. 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, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjiṁ. 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, rūpiyacetāpakaṁ 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. Various kinds: what is shaped, what is not shaped, and what is both shaped and not shaped. What is shaped: what is meant for the head, what is meant for the neck, what is meant for the hands, what is meant for the feet, what is meant for the waist. What is not shaped: what is shaped in a lump is what is meant. What is both shaped and not shaped: both of them. Money: a golden kahāpaṇa coin, a copper māsaka coin, a wooden māsaka coin, a resin māsaka coin—whatever is used in commerce. Engages: If he exchanges what is shaped with what is shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is not shaped with what is shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is both shaped and not shaped with what is shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is shaped with what is not shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is not shaped with what is not shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is both shaped and not shaped with what is not shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is not shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession. If he exchanges what is both shaped and not shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession. 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 engaged in various kinds of trades involving money. This 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 did the exchange involving money. If this is what happens, all is well. If not, he should be told, “Discard this.” 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 cetāpeti, nissaggiyaṁ pācittiyaṁ.

Permutations

If it is money, and he perceives it as such, and he exchanges it for money, he commits an offense entailing relinquishment and confession.

Rūpiye vematiko rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Rūpiye arūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Arūpiye rūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Arūpiye vematiko rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Arūpiye arūpiyasaññī rūpiyaṁ cetāpeti, 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 exchanges it for money, he commits an offense entailing relinquishment and confession. If it is money, but he does not perceive it as such, and he exchanges it for money, he commits an offense entailing relinquishment and confession. If it is not money, but he perceives it as such, and he exchanges it for money, he commits an offense entailing relinquishment and confession. If it is not money, but he is unsure of it, and he exchanges it for money, he commits an offense entailing relinquishment and confession. If it is not money, and he does not perceive it as such, but he exchanges it for money, 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:

ummattakassa, ādikammikassāti.

if he is insane; if he is the first offender.