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

19. The training rule on trades involving money 19. Rūpiyasaṁvohārasikkhāpada

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time the monks from the group of six engaged in various kinds of trades involving money. Tena kho pana samayena chabbaggiyā bhikkhū nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics engage in trades that involve money? They’re just like householders who indulge in worldly pleasures!” “kathañhi nāma samaṇā sakyaputtiyā nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissanti, seyyathāpi gihī kāmabhogino”ti.

The monks heard the complaints of those people, Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and the monks of few desires complained and criticized those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six do this?” “kathañhi nāma chabbaggiyā bhikkhū nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissantī”ti.

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that you do this?” “saccaṁ kira tumhe, bhikkhave, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjathā”ti?

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

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “Foolish men, how can you do this? kathañhi nāma tumhe, moghapurisā, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissatha. This will affect people’s confidence …” … Netaṁ, moghapurisā, 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 engages in various kinds of trades involving money, he commits an offense entailing relinquishment and confession.’” “Yo pana bhikkhu nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjeyya, 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.

Various kinds: Nānappakārakaṁ nāma

what is shaped, what is not shaped, and what is both shaped and not shaped. katampi akatampi katākatampi.

What is shaped: Kataṁ nāma

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. sīsūpagaṁ gīvūpagaṁ hatthūpagaṁ pādūpagaṁ kaṭūpagaṁ.

What is not shaped: Akataṁ nāma

what is shaped in a lump is what is meant. ghanakataṁ vuccati.

What is both shaped and not shaped: Katākataṁ nāma

both of them. tadubhayaṁ.

Money: Rūpiyaṁ nāma

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

Engages: Samāpajjeyyāti

If he exchanges what is shaped with what is shaped, he commits an offense entailing relinquishment and confession. katena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is not shaped with what is shaped, he commits an offense entailing relinquishment and confession. Katena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is both shaped and not shaped with what is shaped, he commits an offense entailing relinquishment and confession. Katena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges what is shaped with what is not shaped, he commits an offense entailing relinquishment and confession. Akatena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is not shaped with what is not shaped, he commits an offense entailing relinquishment and confession. Akatena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is both shaped and not shaped with what is not shaped, he commits an offense entailing relinquishment and confession. Akatena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

If he exchanges what is shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession. Katākatena kataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges what is not shaped with what is both shaped and not shaped, he commits an offense entailing relinquishment and confession. Katākatena akataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. 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. Katākatena katākataṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

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 engaged in various kinds of trades involving money. “ahaṁ, bhante, nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjiṁ. This 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 did the exchange involving money. Sace so tena parivattetvā kappiyaṁ āharati, rūpiyacetāpakaṁ 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 this.” “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 exchanges it for money, he commits an offense entailing relinquishment and confession. Rūpiye rūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If it is money, but he is unsure of it, and he exchanges it for money, he commits an offense entailing relinquishment and confession. Rūpiye vematiko rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. 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. Rūpiye arūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ.

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. Arūpiye rūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. 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. Arūpiye vematiko rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. 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. Arūpiye arūpiyasaññī rūpiyaṁ cetāpeti, 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 he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on trades involving money, the ninth, is finished. Rūpiyasaṁvohārasikkhāpadaṁ niṭṭhitaṁ navamaṁ.

English Translation

Pāli Text

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

19. The training rule on trades involving 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:

Final ruling

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

Definitions

A:

whoever …

Monk:

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:

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: 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 exchanges it for money, he commits an offense entailing relinquishment and confession. 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.

Non-offenses

There is no offense: if he is insane; if he is the first offender.

The training rule on trades involving money, the ninth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Kosiyavagga

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—

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

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.

Rūpiye rūpiyasaññī rūpiyaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. 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.

Anāpatti—ummattakassa, ādikammikassāti.

Rūpiyasaṁvohārasikkhāpadaṁ niṭṭhitaṁ navamaṁ.

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

19. The training rule on trades involving money 19. Rūpiyasaṁvohārasikkhāpada

Origin story

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

Final ruling

Definitions

A: Yo panāti

whoever … yo yādiso …pe…

Monk: bhikkhūti

Various kinds: Nānappakārakaṁ nāma

what is shaped, what is not shaped, and what is both shaped and not shaped. katampi akatampi katākatampi.

What is shaped: Kataṁ nāma

What is not shaped: Akataṁ nāma

what is shaped in a lump is what is meant. ghanakataṁ vuccati.

What is both shaped and not shaped: Katākataṁ nāma

both of them. tadubhayaṁ.

Money: Rūpiyaṁ nāma

Engages: Samāpajjeyyāti

Permutations

Non-offenses

There is no offense: Anāpatti—if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on trades involving money, the ninth, is finished. Rūpiyasaṁvohārasikkhāpadaṁ niṭṭhitaṁ navamaṁ.