Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on precious things Ratanavagga

84. The training rule on precious things 84. Ratanasikkhāpada

Origin story

First sub-story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. a monk was bathing in the river Aciravatī, when a brahmin, too, came there to bathe. He deposited a bag with five hundred coins on the ground, bathed, forgot about the bag, and left. Tena kho pana samayena aññataro bhikkhu aciravatiyā nadiyā nahāyati. Aññataropi brāhmaṇo pañcasatānaṁ thavikaṁ thale nikkhipitvā aciravatiyā nadiyā nahāyanto vissaritvā agamāsi. The monk thought, “This is the bag belonging to that brahmin; it wouldn’t be nice if it got lost,” and he picked it up. Atha kho so bhikkhu—“tassāyaṁ brāhmaṇassa thavikā, mā idha nassī”ti aggahesi.

Soon the brahmin remembered. He hurried back and asked that monk, “Sir, did you see my bag?” Atha kho so brāhmaṇo saritvā turito ādhāvitvā taṁ bhikkhuṁ etadavoca—“api me, bho, thavikaṁ passeyyāsī”ti?

Saying, “I did indeed,” he gave it to him. “Handa, brāhmaṇā”ti adāsi.

The brahmin thought, “How can I avoid giving a reward to this monk?” Atha kho tassa brāhmaṇassa etadahosi—“kena nu kho ahaṁ upāyena imassa bhikkhuno puṇṇapattaṁ na dadeyyan”ti. And he said, “I didn’t have five hundred coins, I had a thousand!” And he seized hold of that monk. “Na me, bho, pañcasatāni, sahassaṁ me”ti palibundhetvā muñci.

After being released, that monk went to the monastery and told the monks what had happened. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. The monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could a monk pick up precious things?” … “kathañhi nāma bhikkhu ratanaṁ uggahessatī”ti …pe… “Is it true, monk, that you did this?” “saccaṁ kira tvaṁ, bhikkhu, ratanaṁ uggahesī”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, ratanaṁ uggahessasi. 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—

First preliminary ruling

‘If a monk picks up something precious or something regarded as precious, or he has it picked up, he commits an offense entailing confession.’” “Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

Soon afterwards there was a celebration in Sāvatthī. People were going to the park all dressed up, Tena kho pana samayena sāvatthiyā ussavo hoti. Manussā alaṅkatappaṭiyattā uyyānaṁ gacchanti. as did Visākhā Migāramātā. Visākhāpi migāramātā alaṅkatappaṭiyattā “uyyānaṁ gamissāmī”ti As she was leaving her village, she thought, “What will I do when I get to the park? Why don’t I pay a visit to the Buddha!” gāmato nikkhamitvā—“kyāhaṁ karissāmi uyyānaṁ gantvā, yannūnāhaṁ bhagavantaṁ payirupāseyyan”ti She then removed all her ornaments, bound them in a bundle with her upper robe, and gave it to her slave girl, saying, “Listen, look after this bundle.” ābharaṇaṁ omuñcitvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā dāsiyā adāsi—“handa, je, imaṁ bhaṇḍikaṁ gaṇhāhī”ti.

Visākhā then went to the Buddha, bowed, and sat down. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. And the Buddha instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. And the slave girl left too, forgetting the bundle. Atha kho sā dāsī taṁ bhaṇḍikaṁ vissaritvā agamāsi.

The monks saw it and told the Buddha. “Well then, monks, pick it up and put it aside.” Bhikkhū passitvā bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, uggahetvā nikkhipathā”ti. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Within a monastery, monks, you should pick up precious things or what’s regarded as precious, or have it picked up, and then put it aside with the thought, ‘Whoever owns it will come and get it.’ “anujānāmi, bhikkhave, ratanaṁ vā ratanasammataṁ vā ajjhārāme uggahetvā vā uggahāpetvā vā nikkhipituṁ—‘yassa bhavissati so harissatī’ti. And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Second preliminary ruling

‘If a monk picks up something precious or something regarded as precious, or he has it picked up, except within a monastery, he commits an offense entailing confession.’” “Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā, aññatra ajjhārāmā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Third sub-story

At that time the householder Anāthapiṇḍika had a whole village working for him in the country of Kāsi, Tena kho pana samayena kāsīsu janapade anāthapiṇḍikassa gahapatissa kammantagāmo hoti. and he had told an apprentice there that if the monks arrive he should make them a meal. Tena ca gahapatinā antevāsī āṇatto hoti—“sace bhadantā āgacchanti, bhattaṁ kareyyāsī”ti. Soon afterwards a number of monks were wandering in the country of Kāsi, when they came to that village. Tena kho pana samayena sambahulā bhikkhū kāsīsu janapade cārikaṁ caramānā yena anāthapiṇḍikassa gahapatissa kammantagāmo tenupasaṅkamiṁsu. When that man saw them coming, he approached them, bowed, and said, “Venerables, please accept a meal from Anāthapiṇḍika tomorrow.” Addasā kho so puriso te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū abhivādetvā etadavoca—“adhivāsentu, bhante, ayyā svātanāya gahapatino bhattan”ti. The monks accepted by remaining silent. Adhivāsesuṁ kho te bhikkhū tuṇhībhāvena.

The following morning, after having various kinds of fine foods prepared, he had the monks informed that it was time for the meal. He removed a ring from his finger and then offered the food to the monks, saying, Atha kho so puriso tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā kālaṁ ārocāpetvā aṅgulimuddikaṁ omuñcitvā te bhikkhū bhattena parivisitvā—“Venerables, please leave after you’ve eaten. I have to go to work.” And he left, forgetting his ring. “ayyā bhuñjitvā gacchantu, ahampi kammantaṁ gamissāmī”ti aṅgulimuddikaṁ vissaritvā agamāsi.

The monks saw it and said, “If we just go, this ring will be lost,” and so they stayed right there. Bhikkhū passitvā—“sace mayaṁ gamissāma nassissatāyaṁ aṅgulimuddikā”ti tattheva acchiṁsu. When that man returned from work, he saw the monks and said to them, “Why are you still here?” Atha kho so puriso kammantā āgacchanto te bhikkhū passitvā etadavoca—“kissa, bhante, ayyā idheva acchantī”ti? And the monks told him what had happened. Atha kho te bhikkhū tassa purisassa etamatthaṁ ārocetvā

Those monks then went to Sāvatthī where they told the monks, sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesuṁ. who in turn told the Buddha. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

After giving a teaching, the Buddha addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Within a monastery, monks, or inside a lodging, you should pick up precious things or what’s regarded as precious, or have it picked up, and then put it aside with the thought, “anujānāmi, bhikkhave, ratanaṁ vā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipituṁ—‘Whoever owns it will come and get it.’ ‘yassa bhavissati so harissatī’ti. And so, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk picks up something precious or something regarded as precious, or he has it picked up, except within a monastery or inside a lodging, he commits an offense entailing confession. “Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā, aññatra ajjhārāmā vā ajjhāvasathā vā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṁ. If he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, he should put it aside with the thought, “Whoever owns it will come and get it.” This is the proper procedure.’” Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṁ—‘yassa bhavissati so harissatī’ti. Ayaṁ tattha sāmīcī”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.
Something precious: Ratanaṁ nāma: a pearl, a gem, a beryl, mother-of-pearl, quartz, a coral, silver, gold, a ruby, a cat’s eye. muttā maṇi veḷuriyo saṅkho silā pavālaṁ rajataṁ jātarūpaṁ lohitaṅko masāragallaṁ.
Something regarded as precious: Ratanasammataṁ nāma: whatever people regard as valuable or useful—this is called “regarded as precious”. yaṁ manussānaṁ upabhogaparibhogaṁ, etaṁ ratanasammataṁ nāma.
Except within a monastery or inside a lodging: Aññatra ajjhārāmā vā ajjhāvasathā vāti: apart from within a monastery or inside a lodging. ṭhapetvā ajjhārāmaṁ ajjhāvasathaṁ.
Within a monastery: Ajjhārāmo nāma: if the monastery is enclosed, then within the enclosure. If the monastery is unenclosed, then in the vicinity. parikkhittassa ārāmassa anto ārāmo, aparikkhittassa upacāro.
Inside a lodging: Ajjhāvasatho nāma: if the lodging is enclosed, then within the enclosure. If the lodging is unenclosed, then in the vicinity. parikkhittassa āvasathassa anto āvasatho, aparikkhittassa upacāro.
Picks up: Uggaṇheyyāti: if he takes hold of it himself, he commits an offense entailing confession. sayaṁ gaṇhāti, āpatti pācittiyassa.
Has picked up: Uggaṇhāpeyyāti: if he gets someone else to take hold of it, he commits an offense entailing confession. aññaṁ gāhāpeti, āpatti pācittiyassa.
If he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, he should put it aside: Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbanti: after taking note of its appearance or distinguishing marks, he should put it aside, and then make an announcement: “Whoever has lost anything should come.” rūpena vā nimittena vā saññāṇaṁ katvā nikkhipitvā ācikkhitabbaṁ—“yassa bhaṇḍaṁ naṭṭhaṁ so āgacchatū”ti. If anyone comes, they should be told, “Please describe it.” Sace tattha āgacchati so vattabbo—“āvuso, kīdisaṁ te bhaṇḍan”ti? If they rightly describe its appearance or distinguishing marks, it should be given to them. If they do not, they should be told, “Keep looking.” Sace rūpena vā nimittena vā sampādeti dātabbaṁ, no ce sampādeti “vicināhi, āvuso”ti vattabbo. If that monk is leaving that monastery, he should first place that item into the hands of suitable monks there. Tamhā āvāsā pakkamantena ye tattha honti bhikkhū patirūpā, tesaṁ hatthe nikkhipitvā pakkamitabbaṁ. If there are no suitable monks, he should place it into the hands of suitable householders there. No ce honti bhikkhū patirūpā, ye tattha honti gahapatikā patirūpā, tesaṁ hatthe nikkhipitvā pakkamitabbaṁ.
This is the proper procedure: Ayaṁ tattha sāmīcīti: this is the right method. ayaṁ tattha anudhammatā.

Non-offenses

There is no offense: Anāpatti—if he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, and then puts it aside with the thought, “Whoever owns it will come and get it;” ratanaṁ vā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati—“yassa bhavissati so harissatī”ti, if he takes something regarded as precious on trust or he borrows it or he perceives it as discarded; ratanasammataṁ vissāsaṁ gaṇhāti, tāvakālikaṁ gaṇhāti, paṁsukūlasaññissa, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on precious things, the second, is finished. Ratanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on precious things

84. The training rule on precious things

Origin story

First sub-story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, a monk was bathing in the river Aciravatī, when a brahmin, too, came there to bathe. He deposited a bag with five hundred coins on the ground, bathed, forgot about the bag, and left. The monk thought, “This is the bag belonging to that brahmin; it wouldn’t be nice if it got lost,” and he picked it up.

Soon the brahmin remembered. He hurried back and asked that monk, “Sir, did you see my bag?”

Saying, “I did indeed,” he gave it to him.

The brahmin thought, “How can I avoid giving a reward to this monk?” And he said, “I didn’t have five hundred coins, I had a thousand!” And he seized hold of that monk.

After being released, that monk went to the monastery and told the monks what had happened. The monks of few desires complained and criticized him, “How could a monk pick up precious things?” … “Is it true, monk, 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:

First preliminary ruling

‘If a monk picks up something precious or something regarded as precious, or he has it picked up, he commits an offense entailing confession.’”

In this way the Buddha laid down this training rule for the monks.

Second sub-story

Soon afterwards there was a celebration in Sāvatthī. People were going to the park all dressed up, as did Visākhā Migāramātā. As she was leaving her village, she thought, “What will I do when I get to the park? Why don’t I pay a visit to the Buddha!” She then removed all her ornaments, bound them in a bundle with her upper robe, and gave it to her slave girl, saying, “Listen, look after this bundle.”

Visākhā then went to the Buddha, bowed, and sat down. And the Buddha instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left. And the slave girl left too, forgetting the bundle.

The monks saw it and told the Buddha. “Well then, monks, pick it up and put it aside.” Soon afterwards the Buddha gave a teaching and addressed the monks: “Within a monastery, monks, you should pick up precious things or what’s regarded as precious, or have it picked up, and then put it aside with the thought, ‘Whoever owns it will come and get it.’ And so, monks, this training rule should be recited like this:

Second preliminary ruling

‘If a monk picks up something precious or something regarded as precious, or he has it picked up, except within a monastery, he commits an offense entailing confession.’”

In this way the Buddha laid down this training rule for the monks.

Third sub-story

At that time the householder Anāthapiṇḍika had a whole village working for him in the country of Kāsi, and he had told an apprentice there that if the monks arrive he should make them a meal. Soon afterwards a number of monks were wandering in the country of Kāsi, when they came to that village. When that man saw them coming, he approached them, bowed, and said, “Venerables, please accept a meal from Anāthapiṇḍika tomorrow.” The monks accepted by remaining silent.

The monks saw it and said, “If we just go, this ring will be lost,” and so they stayed right there. When that man returned from work, he saw the monks and said to them, “Why are you still here?” And the monks told him what had happened.

Those monks then went to Sāvatthī where they told the monks, who in turn told the Buddha.

After giving a teaching, the Buddha addressed the monks: “Within a monastery, monks, or inside a lodging, you should pick up precious things or what’s regarded as precious, or have it picked up, and then put it aside with the thought, ‘Whoever owns it will come and get it.’ And so, monks, this training rule should be recited like this:

Final ruling

‘If a monk picks up something precious or something regarded as precious, or he has it picked up, except within a monastery or inside a lodging, he commits an offense entailing confession. If he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, he should put it aside with the thought, “Whoever owns it will come and get it.” This is the proper procedure.’”

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.
Something precious:: a pearl, a gem, a beryl, mother-of-pearl, quartz, a coral, silver, gold, a ruby, a cat’s eye.
Something regarded as precious:: whatever people regard as valuable or useful—this is called “regarded as precious”.
Except within a monastery or inside a lodging:: apart from within a monastery or inside a lodging.
Within a monastery:: if the monastery is enclosed, then within the enclosure. If the monastery is unenclosed, then in the vicinity.
Inside a lodging:: if the lodging is enclosed, then within the enclosure. If the lodging is unenclosed, then in the vicinity.
Picks up:: if he takes hold of it himself, he commits an offense entailing confession.
Has picked up:: if he gets someone else to take hold of it, he commits an offense entailing confession.
If he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, he should put it aside:: after taking note of its appearance or distinguishing marks, he should put it aside, and then make an announcement: “Whoever has lost anything should come.” If anyone comes, they should be told, “Please describe it.” If they rightly describe its appearance or distinguishing marks, it should be given to them. If they do not, they should be told, “Keep looking.” If that monk is leaving that monastery, he should first place that item into the hands of suitable monks there. If there are no suitable monks, he should place it into the hands of suitable householders there.
This is the proper procedure:: this is the right method.

Non-offenses

There is no offense: if he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, and then puts it aside with the thought, “Whoever owns it will come and get it;” if he takes something regarded as precious on trust or he borrows it or he perceives it as discarded; if he is insane; if he is the first offender.

The training rule on precious things, the second, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Ratanavagga

84. Ratanasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu aciravatiyā nadiyā nahāyati. Aññataropi brāhmaṇo pañcasatānaṁ thavikaṁ thale nikkhipitvā aciravatiyā nadiyā nahāyanto vissaritvā agamāsi. Atha kho so bhikkhu—“tassāyaṁ brāhmaṇassa thavikā, mā idha nassī”ti aggahesi.

Atha kho so brāhmaṇo saritvā turito ādhāvitvā taṁ bhikkhuṁ etadavoca—“api me, bho, thavikaṁ passeyyāsī”ti?

“Handa, brāhmaṇā”ti adāsi.

Atha kho tassa brāhmaṇassa etadahosi—“kena nu kho ahaṁ upāyena imassa bhikkhuno puṇṇapattaṁ na dadeyyan”ti. “Na me, bho, pañcasatāni, sahassaṁ me”ti palibundhetvā muñci.

Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhu ratanaṁ uggahessatī”ti …pe… “saccaṁ kira tvaṁ, bhikkhu, ratanaṁ uggahesī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, ratanaṁ uggahessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena sāvatthiyā ussavo hoti. Manussā alaṅkatappaṭiyattā uyyānaṁ gacchanti. Visākhāpi migāramātā alaṅkatappaṭiyattā “uyyānaṁ gamissāmī”ti gāmato nikkhamitvā—“kyāhaṁ karissāmi uyyānaṁ gantvā, yannūnāhaṁ bhagavantaṁ payirupāseyyan”ti ābharaṇaṁ omuñcitvā uttarāsaṅgena bhaṇḍikaṁ bandhitvā dāsiyā adāsi—“handa, je, imaṁ bhaṇḍikaṁ gaṇhāhī”ti.

Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho sā dāsī taṁ bhaṇḍikaṁ vissaritvā agamāsi.

Bhikkhū passitvā bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, uggahetvā nikkhipathā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, ratanaṁ vā ratanasammataṁ vā ajjhārāme uggahetvā vā uggahāpetvā vā nikkhipituṁ—‘yassa bhavissati so harissatī’ti. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā, aññatra ajjhārāmā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena kāsīsu janapade anāthapiṇḍikassa gahapatissa kammantagāmo hoti. Tena ca gahapatinā antevāsī āṇatto hoti—“sace bhadantā āgacchanti, bhattaṁ kareyyāsī”ti. Tena kho pana samayena sambahulā bhikkhū kāsīsu janapade cārikaṁ caramānā yena anāthapiṇḍikassa gahapatissa kammantagāmo tenupasaṅkamiṁsu. Addasā kho so puriso te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū abhivādetvā etadavoca—“adhivāsentu, bhante, ayyā svātanāya gahapatino bhattan”ti. Adhivāsesuṁ kho te bhikkhū tuṇhībhāvena.

Atha kho so puriso tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā kālaṁ ārocāpetvā aṅgulimuddikaṁ omuñcitvā te bhikkhū bhattena parivisitvā—“ayyā bhuñjitvā gacchantu, ahampi kammantaṁ gamissāmī”ti aṅgulimuddikaṁ vissaritvā agamāsi.

Bhikkhū passitvā—“sace mayaṁ gamissāma nassissatāyaṁ aṅgulimuddikā”ti tattheva acchiṁsu. Atha kho so puriso kammantā āgacchanto te bhikkhū passitvā etadavoca—“kissa, bhante, ayyā idheva acchantī”ti? Atha kho te bhikkhū tassa purisassa etamatthaṁ ārocetvā

sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, ratanaṁ vā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipituṁ—‘yassa bhavissati so harissatī’ti. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā, aññatra ajjhārāmā vā ajjhāvasathā vā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṁ. Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṁ—‘yassa bhavissati so harissatī’ti. Ayaṁ tattha sāmīcī”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Ratanaṁ nāma: muttā maṇi veḷuriyo saṅkho silā pavālaṁ rajataṁ jātarūpaṁ lohitaṅko masāragallaṁ.
Ratanasammataṁ nāma: yaṁ manussānaṁ upabhogaparibhogaṁ, etaṁ ratanasammataṁ nāma.
Aññatra ajjhārāmā vā ajjhāvasathā vāti: ṭhapetvā ajjhārāmaṁ ajjhāvasathaṁ.
Ajjhārāmo nāma: parikkhittassa ārāmassa anto ārāmo, aparikkhittassa upacāro.
Ajjhāvasatho nāma: parikkhittassa āvasathassa anto āvasatho, aparikkhittassa upacāro.
Uggaṇheyyāti: sayaṁ gaṇhāti, āpatti pācittiyassa.
Uggaṇhāpeyyāti: aññaṁ gāhāpeti, āpatti pācittiyassa.
Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbanti: rūpena vā nimittena vā saññāṇaṁ katvā nikkhipitvā ācikkhitabbaṁ—“yassa bhaṇḍaṁ naṭṭhaṁ so āgacchatū”ti. Sace tattha āgacchati so vattabbo—“āvuso, kīdisaṁ te bhaṇḍan”ti? Sace rūpena vā nimittena vā sampādeti dātabbaṁ, no ce sampādeti “vicināhi, āvuso”ti vattabbo. Tamhā āvāsā pakkamantena ye tattha honti bhikkhū patirūpā, tesaṁ hatthe nikkhipitvā pakkamitabbaṁ. No ce honti bhikkhū patirūpā, ye tattha honti gahapatikā patirūpā, tesaṁ hatthe nikkhipitvā pakkamitabbaṁ.
Ayaṁ tattha sāmīcīti: ayaṁ tattha anudhammatā.

Anāpatti—ratanaṁ vā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati—“yassa bhavissati so harissatī”ti, ratanasammataṁ vissāsaṁ gaṇhāti, tāvakālikaṁ gaṇhāti, paṁsukūlasaññissa, ummattakassa, ādikammikassāti.

Ratanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on precious things Ratanavagga

84. The training rule on precious things 84. Ratanasikkhāpada

Origin story

First sub-story

Saying, “I did indeed,” he gave it to him. “Handa, brāhmaṇā”ti adāsi.

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

First preliminary ruling

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

Second preliminary ruling

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Third sub-story

Those monks then went to Sāvatthī where they told the monks, sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesuṁ. who in turn told the Buddha. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

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.
Something precious: Ratanaṁ nāma: a pearl, a gem, a beryl, mother-of-pearl, quartz, a coral, silver, gold, a ruby, a cat’s eye. muttā maṇi veḷuriyo saṅkho silā pavālaṁ rajataṁ jātarūpaṁ lohitaṅko masāragallaṁ.
Something regarded as precious: Ratanasammataṁ nāma: whatever people regard as valuable or useful—this is called “regarded as precious”. yaṁ manussānaṁ upabhogaparibhogaṁ, etaṁ ratanasammataṁ nāma.
Except within a monastery or inside a lodging: Aññatra ajjhārāmā vā ajjhāvasathā vāti: apart from within a monastery or inside a lodging. ṭhapetvā ajjhārāmaṁ ajjhāvasathaṁ.
Within a monastery: Ajjhārāmo nāma: if the monastery is enclosed, then within the enclosure. If the monastery is unenclosed, then in the vicinity. parikkhittassa ārāmassa anto ārāmo, aparikkhittassa upacāro.
Inside a lodging: Ajjhāvasatho nāma: if the lodging is enclosed, then within the enclosure. If the lodging is unenclosed, then in the vicinity. parikkhittassa āvasathassa anto āvasatho, aparikkhittassa upacāro.
Picks up: Uggaṇheyyāti: if he takes hold of it himself, he commits an offense entailing confession. sayaṁ gaṇhāti, āpatti pācittiyassa.
Has picked up: Uggaṇhāpeyyāti: if he gets someone else to take hold of it, he commits an offense entailing confession. aññaṁ gāhāpeti, āpatti pācittiyassa.
If he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, he should put it aside: Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbanti: after taking note of its appearance or distinguishing marks, he should put it aside, and then make an announcement: “Whoever has lost anything should come.” rūpena vā nimittena vā saññāṇaṁ katvā nikkhipitvā ācikkhitabbaṁ—“yassa bhaṇḍaṁ naṭṭhaṁ so āgacchatū”ti. If anyone comes, they should be told, “Please describe it.” Sace tattha āgacchati so vattabbo—“āvuso, kīdisaṁ te bhaṇḍan”ti? If they rightly describe its appearance or distinguishing marks, it should be given to them. If they do not, they should be told, “Keep looking.” Sace rūpena vā nimittena vā sampādeti dātabbaṁ, no ce sampādeti “vicināhi, āvuso”ti vattabbo. If that monk is leaving that monastery, he should first place that item into the hands of suitable monks there. Tamhā āvāsā pakkamantena ye tattha honti bhikkhū patirūpā, tesaṁ hatthe nikkhipitvā pakkamitabbaṁ. If there are no suitable monks, he should place it into the hands of suitable householders there. No ce honti bhikkhū patirūpā, ye tattha honti gahapatikā patirūpā, tesaṁ hatthe nikkhipitvā pakkamitabbaṁ.
This is the proper procedure: Ayaṁ tattha sāmīcīti: this is the right method. ayaṁ tattha anudhammatā.

Non-offenses

The training rule on precious things, the second, is finished. Ratanasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.