Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on silk Kosiyavagga

18. The training rule on money 18. Rūpiyasikkhāpada

Origin story

At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At that time Venerable Upananda was associating with a family from which he received a regular meal. Tena kho pana samayena āyasmā upanando sakyaputto aññatarassa kulassa kulūpako hoti niccabhattiko. Whenever that family obtained food, they put aside a portion for Upananda. Yaṁ tasmiṁ kule uppajjati khādanīyaṁ vā bhojanīyaṁ vā tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapiyyati. And that’s what they did when one evening they obtained some meat. Tena kho pana samayena sāyaṁ tasmiṁ kule maṁsaṁ uppannaṁ hoti. Tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapito hoti.

The following morning their son got up early and cried, “Give me meat!” Tassa kulassa dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—“maṁsaṁ me dethā”ti. The man said to his wife, “Give him the venerable’s portion. Atha kho so puriso pajāpatiṁ etadavoca—“ayyassa paṭivisaṁ dārakassa dehi. We’ll buy something else for the venerable.” Aññaṁ cetāpetvā ayyassa dassāmā”ti.

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 āyasmā upanando sakyaputto pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. The man of the house approached Upananda, bowed, sat down, and said, Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upanandaṁ sakyaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ upanandaṁ sakyaputtaṁ etadavoca—“Yesterday evening, venerable, we obtained some meat, and we put aside a portion for you. “hiyyo kho, bhante, sāyaṁ maṁsaṁ uppannaṁ ahosi. Tato ayyassa paṭiviso ṭhapito. But then in the morning our son got up early and cried, ‘Give me meat!’ and we gave him your portion. Ayaṁ, bhante, dārako rattiyā paccūsasamayaṁ paccuṭṭhāya rodati—‘maṁsaṁ me dethā’ti. Ayyassa paṭiviso dārakassa dinno. What can we get you for a kahāpaṇa?” Kahāpaṇena, bhante, kiṁ āhariyyatū”ti?

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

“Yes.” “Āma, bhante, pariccatto”ti.

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

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

The monks heard the complaints of that man, Assosuṁ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. and the monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could Venerable Upananda receive money?” “kathañhi nāma āyasmā upanando sakyaputto rūpiyaṁ paṭiggahessatī”ti.

After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, Upananda, that you did this?” “saccaṁ kira tvaṁ, upananda, rūpiyaṁ paṭiggahesī”ti?

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

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how could you do this? kathañhi nāma tvaṁ, moghapurisa, rūpiyaṁ paṭiggahessasi. This will affect people’s confidence …” … Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

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 pana bhikkhu jātarūparajataṁ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya, nissaggiyaṁ 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.
Gold: Jātarūpaṁ nāma: that which has the color of the Teacher is what is meant. satthuvaṇṇo vuccati.
Silver: Rajataṁ nāma: a kahāpaṇa coin, a copper māsaka coin, a wooden māsaka coin, a resin māsaka coin—whatever is used in commerce. kahāpaṇo lohamāsako dārumāsako jatumāsako ye vohāraṁ gacchanti.
Takes: Uggaṇheyyāti: if he takes hold of it himself, he commits an offense entailing relinquishment and confession. sayaṁ gaṇhāti nissaggiyaṁ pācittiyaṁ.
Has someone else take: Uggaṇhāpeyyāti: if he has another take hold of it, he commits an offense entailing relinquishment and confession. aññaṁ gāhāpeti nissaggiyaṁ pācittiyaṁ.
Consents to … being deposited for him: Upanikkhittaṁ vā sādiyeyyāti: if someone says, “This is for you,” and he consents to it being deposited for him, it becomes subject to relinquishment. idaṁ ayyassa hotūti upanikkhittaṁ sādiyati, nissaggiyaṁ hoti.

It should be relinquished in the midst of the Sangha. Saṅghamajjhe nissajjitabbaṁ. “And, monks, it should be relinquished like this. Evañca pana, bhikkhave, nissajjitabbaṁ—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: tena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘Venerables, I have received money. “ahaṁ, bhante, rūpiyaṁ paṭiggahesiṁ. It is to be relinquished. Idaṁ me nissaggiyaṁ. I relinquish it to the Sangha.’” Imāhaṁ saṅghassa nissajjāmī”ti.

After relinquishing it, he is to confess the offense. Nissajjitvā āpatti desetabbā. The confession should be received by a competent and capable monk. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā.

If a monastery worker or a lay follower is available, you should tell him, Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo—“Look into this.” “āvuso, imaṁ jānāhī”ti. If he says, Sace so bhaṇati—“What can I get you with this?” “iminā kiṁ āhariyyatū”ti, one should not say, na vattabbo—“Get this or that;” “imaṁ vā imaṁ vā āharā”ti. one should point out what is allowable: Kappiyaṁ ācikkhitabbaṁ—ghee, oil, honey, or syrup. sappi vā telaṁ vā madhu vā phāṇitaṁ vā. If he makes a purchase and brings back what is allowable, everyone may enjoy it except the one who received the money. Sace so tena parivattetvā kappiyaṁ āharati rūpiyappaṭiggāhakaṁ ṭhapetvā sabbeheva paribhuñjitabbaṁ.

If this is what happens, all is well. Evañcetaṁ labhetha, iccetaṁ kusalaṁ; If not, he should be told, no ce labhetha, so vattabbo—“Discard it.” “āvuso, imaṁ chaḍḍehī”ti. If he discards it, all is well. Sace so chaḍḍeti, iccetaṁ kusalaṁ; If he does not, a monk who has five qualities should be appointed as the money discarder: no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo—one who is not biased by desire, ill will, confusion, or fear, and who knows what has and has not been discarded. yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya.

“And, monks, this is how he should be appointed. “Evañca pana, bhikkhave, sammannitabbo. First the monk should be asked Paṭhamaṁ bhikkhu yācitabbo. and then a competent and capable monk should inform the Sangha: Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. If the Sangha is ready, it should appoint monk so-and-so as the money discarder. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammanneyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. The Sangha appoints monk so-and-so as the money discarder. Saṅgho itthannāmaṁ bhikkhuṁ rūpiyachaḍḍakaṁ sammannati. Any monk who agrees to appointing monk so-and-so as the money discarder should remain silent. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; Any monk who doesn’t agree should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has appointed monk so-and-so as the money discarder. Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. The Sangha approves and is therefore silent. Khamati saṅghassa, tasmā tuṇhī, I’ll remember it thus.’” evametaṁ dhārayāmī’”ti.

The appointed monk should throw it away without taking note of where. Tena sammatena bhikkhunā animittaṁ katvā pātetabbaṁ. If he takes note of where he throws it, he commits an offense of wrong conduct. Sace nimittaṁ katvā pāteti, āpatti dukkaṭassa.

Permutations

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

If it is not money, but he perceives it as such, he commits an offense of wrong conduct. Arūpiye rūpiyasaññī, āpatti dukkaṭassa. If it is not money, but he is unsure of it, he commits an offense of wrong conduct. Arūpiye vematiko, āpatti dukkaṭassa. If it is not money, and he does not perceive it as such, there is no offense. Arūpiye arūpiyasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if, within a monastery or a lodging, he takes it or has someone take it, and he then puts it aside with the thought, ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati—“Whoever owns it will come and get it;” yassa bhavissati so harissatīti, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

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

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on relinquishment
The subchapter on silk

18. The training rule on 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:

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.’”

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: one who is not biased by desire, ill will, confusion, or fear, and who knows what has and has not been discarded.

“And, monks, this is how he should be appointed. 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 agrees to appointing monk so-and-so as the money discarder should remain silent. Any monk who doesn’t agree should speak up.

The Sangha has appointed monk so-and-so as the money discarder. The Sangha approves and is therefore silent. I’ll 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.

Permutations

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

Non-offenses

There is no offense: 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.

The training rule on money, the eighth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Kosiyavagga

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—

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

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.

Rūpiye rūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ. Rūpiye vematiko rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ. Rūpiye arūpiyasaññī rūpiyaṁ paṭiggaṇhāti, nissaggiyaṁ pācittiyaṁ.

Arūpiye rūpiyasaññī, āpatti dukkaṭassa. Arūpiye vematiko, āpatti dukkaṭassa. Arūpiye arūpiyasaññī, anāpatti.

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

Rūpiyasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on silk Kosiyavagga

18. The training rule on money 18. Rūpiyasikkhāpada

Origin story

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

“Yes.” “Āma, bhante, pariccatto”ti.

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

“It’s true, sir.” “Saccaṁ, bhagavā”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.
Gold: Jātarūpaṁ nāma: that which has the color of the Teacher is what is meant. satthuvaṇṇo vuccati.
Silver: Rajataṁ nāma: a kahāpaṇa coin, a copper māsaka coin, a wooden māsaka coin, a resin māsaka coin—whatever is used in commerce. kahāpaṇo lohamāsako dārumāsako jatumāsako ye vohāraṁ gacchanti.
Takes: Uggaṇheyyāti: if he takes hold of it himself, he commits an offense entailing relinquishment and confession. sayaṁ gaṇhāti nissaggiyaṁ pācittiyaṁ.
Has someone else take: Uggaṇhāpeyyāti: if he has another take hold of it, he commits an offense entailing relinquishment and confession. aññaṁ gāhāpeti nissaggiyaṁ pācittiyaṁ.
Consents to … being deposited for him: Upanikkhittaṁ vā sādiyeyyāti: if someone says, “This is for you,” and he consents to it being deposited for him, it becomes subject to relinquishment. idaṁ ayyassa hotūti upanikkhittaṁ sādiyati, nissaggiyaṁ hoti.

Permutations

Non-offenses

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