Lzh Mg Bu Vb Np 18Money

– MAHĀSĀṂGHIKA VINAYA

– NIḤSARGIKA RULES FOR NUNS

– ON THE SECOND SECTION OF THE THIRTY NIḤSARGIKA-PĀYATTIKA RULES

18. PRECEPT: RECEIVING GOLD, SILVER, AND MONEY.

When the Buddha was dwelling at the Kalandaka Bamboo Grove in Rājagṛha—as described in detail above—the village chief of the village of Cūla came to the Blessed One, bowed his head and paid homage at the feet of the Blessed One, then stood to one side and said to the Buddha: "Blessed One, previously the great ministers, brahmins, householders, and elders gathered at the royal palace and deliberated together. Some said that the Śākya ascetics ought to keep and store gold and silver. Others said they ought not. So who spoke truthfully, spoke in accordance with the Dharma, spoke in conformity with the Dharma, and deliberated without contradicting the present rule?"

The Buddha replied: "The Śākya ascetics should not keep and store gold and silver. If anyone says they should, that person slanders me; it is untrue, not in accordance with the Dharma, not in conformity, and is deliberation that contradicts the present rule. Why is this so? Because if one is permitted to store gold and silver, then one is also permitted to pursue the five sensual pleasures. The five sensual pleasures are: the eye discriminating forms and giving rise to attachment, and so forth down to the body touching objects and giving rise to attachment. It should be understood that this is not the Dharma of Śākya ascetics."

The village chief said: "How wonderful, Blessed One! This has never been heard before. Blessed One, as the Blessed One has said, the Śākya ascetics should not store gold and silver. If one stores gold and silver, it is not the Dharma of ascetics, not the Dharma of the Śākya lineage. Therefore, I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. I am a lay disciple of the Buddha, who refrains from taking life—may the Blessed One bear witness to this." (This is said three times.) "…and refraining from drinking wine. I had previously thought: the Śākya ascetics should not store gold and silver. If anyone stores it, it is no different from one who indulges in the five sensual pleasures."

At that time the Blessed One straightway taught the Dharma as befitting the occasion, instructing the village chief so that he obtained benefit and joy, like a clean piece of silk that readily absorbs dye. He then came to see the truth of the Four Noble Truths right there in his seat, and said to the Buddha: "Blessed One, worldly people have many affairs; I now take my leave and return."

The Buddha said: "You should yourself know the appropriate time."

He then rose, paid homage at the feet of the Buddha, circumambulated to the right, and departed.

Not long after his departure, the Buddha went to where many bhikkhus were gathered, spread out his sitting mat and sat down, and said to the bhikkhus: "Just now the village chief of Cūla village came to me—as described above down to—circumambulated to the right and departed."

Then the Buddha said to the bhikkhus: "You must train yourselves as follows: 'Gold and silver are not to be stored. I have no grounds under which I am permitted to store gold and silver.'"

Furthermore, when the Buddha was dwelling at Śrāvastī—as described in detail above—the Blessed One, for five beneficial purposes, went once every five days to inspect the lodgings of the bhikkhus. He came to the lodgings of Nanda and Upananda. At that time, Nanda and Upananda had just been counting money and their hands were soiled with dust, and they came and paid homage at the feet of the Buddha and then stood to one side. The Buddha knew but still asked: "Why are your hands soiled with dust in this manner?"

They answered: "Blessed One, we were just counting money, and so our hands became soiled with dust."

The Buddha then said to Nanda: "Why do you take up 'pure form' and 'imitation form' with your own hands? From now on, I do not permit you to take up 'pure form' and 'imitation form' with your own hands."

Furthermore, when the Buddha was dwelling at the Mahāvana Kūṭāgārasālā in Vaiśālī—as described in detail above—at that time Udāyin, at the hour of alms-going, put on his robe, took his bowl, and went to the house of a certain plasterer. That household had just completed a celebration, and the wife came out to greet him and pay her respects, and asked: "Venerable Sir, why did you not come yesterday? Had you come, you would have received delicious food and drink."

He replied: "Whether it was yesterday or today, what does it matter? If there is fine food, bring it out."

She then said: "The fine food is all gone. I will now offer money so that the Venerable may go to a food stall and buy other fine food."

He said: "The Blessed One has established a precept; I am not permitted to take money with my own hands. Please tie the money to the corner of my robe."

She did as instructed and tied the money to the corner of his robe, and he departed. He arrived at a cake stall and said to the proprietor: "Sir, please give me cakes."

The man said: "Venerable Sir, let me see the money first."

Udāyin said: "Just give me the cakes; I will hand you the money right here."

The man then said: "Venerable Sir, please hold out your bowl."

So he filled the bowl with various cakes and said: "Please give me the money."

Udāyin said: "Open the corner of my robe yourself and take it."

The stall owner, wanting to joke, refused to open it and said: "You open it yourself and hand it to me."

Udāyin replied: "The Buddha does not permit me to take up pure form or imitation form; you should open it yourself and take it."

The man then opened it and took the money. Having taken it, he reproached: "Why do the Śākya ascetics use such a crude expedient and consider this to be pure? Even we ourselves rarely take things up with our hands and put them in our mouths; we also never tie things into the corners of our garments or put them in a bag. This loses all the conduct of an ascetic—what kind of practice is this?"

Thereupon Udāyin took the cakes back to his room and invited the other bhikkhus to eat together. The bhikkhus asked: "These cakes are very fine; where did they come from? These were not made at home."

Udāyin replied: "Elder brothers! This matter has little benefit and many faults!"

The bhikkhus then asked: "Why are there many faults?"

He replied: "I created such and such causes and conditions, and therefore there are many faults."

The bhikkhus then reported the matter in full to the Blessed One. The Buddha immediately ordered that Udāyin be summoned. When he arrived, the Buddha asked: "Did you truly do as described?"

He replied: "It is truly so, Blessed One."

The Buddha reproached him: "That was a wrongful act. From now on, I also do not permit tying money to the corner of the robe."

Furthermore, when the Buddha was dwelling at Kapilavastu—as described in detail above—for five beneficial purposes, the Blessed One went once every five days to inspect the lodgings of the bhikkhus, and suddenly saw a bhikkhu afflicted with jaundice, ill and weakened. The Buddha knew, yet still asked: "Bhikkhu, can you endure this suffering? Are you dwelling at ease?"

That bhikkhu replied: "Blessed One, I am not at ease; I am afflicted and troubled by illness."

The Buddha then asked him: "Are you unable to request food suited to the illness and medicine suited to the illness?"

He replied: "I heard that the Blessed One has established a precept that bhikkhus are not permitted to take up pure form and imitation form with their own hands, and furthermore no one has given any to me, so I must suffer this affliction."

The Buddha then said: "From now on, I permit sick persons to appoint a steward to keep money, but they should not be attached to it with greed."

Thereupon the Buddha instructed that all the bhikkhus at Kapilavastu be assembled, and for ten beneficial purposes he established this precept for the bhikkhus—even those who have heard it before must hear it again:

"If a bhikkhu takes up pure form or imitation form with his own hands, or instructs another to take it up, with an attitude of greedy attachment, he commits a Niḥsargika-Pāyattika offense."

Explanation

(Some terms have been explained previously.)

—Pure form: Refers to gold.

—Imitation form: Refers to silver.

—Pure form and imitation form: Refers to all types of currency used in the marketplace.

—Take up: Either taking it oneself, or instructing another to take it.

—Grasp: Either grasping it oneself, or instructing another to grasp it.

—Greedy attachment: Thinking as follows: "I will use this thing to obtain the five kinds of sensual pleasure: form, sound, scent, taste, and touch." This is called greedy attachment.

—Without greedy attachment: As when a bhikkhu who is purely observant of the precepts himself carries provisions such as noodles, cakes, rice, rice flour, and so on, and at that time thinks: "I have no other recourse and therefore must perforce make use of this food." On the contrary, if with regard to these impure things he regards them as pure things, thinking: "I will make use of these," then he commits a Niḥsargika-Pāyattika offense.

—Niḥsargika-Pāyattika: These various monies, gold, and silver must be relinquished and offered among the Sangha, and then the Pāyattika offense must be confessed. If one confesses without relinquishing, one commits a Duṣkṛta offense.

Gold, silver, and money—whether much or little, whether pure or mixed, whether already fashioned into implements—when offered and relinquished among the Sangha, the Sangha should not return them to that bhikkhu, nor may they be divided up. If there is a large amount, it should be deposited into a savings fund. After being deposited into the savings fund, if it yields interest, that may be used for constructing lodgings or obtaining robes, but may not be used to purchase food.

When a bhikkhu receives money, and after the rains retreat receives money for robes, he must not extend his hand to take it directly, but should ask a净人 (净人, kappiya-kāraka, attendant) to receive it on his behalf.

If there is no attendant present, he should instruct the donor to place it on the ground beside his feet. Afterward, he should cover it with grass, leaves, or broken tiles and bricks, then wait for the attendant to arrive and point it out so the attendant may pick it up. If the attendant is not trustworthy, he should send the attendant ahead of him and have the money left at a certain place.

If a bhikkhu serving as steward, overseeing the affairs of the Buddha or the Sangha, has a large amount of gold and silver stored in an open, accessible place (shēng dì), he should simply show the attendant where it is. If it is stored in a concealed, secure place (sǐ dì), he may either dig it up himself or instruct a young bhikkhu to dig it up. If the attendant is not trustworthy, he should blindfold the attendant three times around the eyes, then lead him to the spot and indicate where the ground is, then point out the vault where the money is stored, and then have him leave the area while still blindfolded.

If money falls onto the rim of the vault, one may use a tile or brick to scrape it so that it falls down into the vault, and one may close the lid of the vault with one's own hand. Later, when it is necessary to retrieve the money, if it is an open place, point it out to the attendant; if it is a concealed place, one may dig with one's own hands until the money is reached, and then direct the attendant to come and take it.

If the attendant is not trustworthy, blindfold him three times and then lead him to retrieve it. If within a bundle tied at the top of a staff there is gold, silver, or money, one must not take it with one's own hand but should inform the attendant. If the attendant is too small to reach it, one may lift him up so that he may take it.

When lifting him, one should say: "I am lifting the attendant, I am lifting the attendant." Once the bundle has been brought down, one should instruct him to open it. If he does not know how to open it, one may take hold of his hand and guide him to open it. Once it is opened, instruct him to count.

If he does not know how to count, one may take hold of his hand and count together with him. When the counting is done, instruct him to place whatever remains back into the pouch. If he does not know how to hold it and put it into the pouch, one may take hold of his hand and teach him to put it in.

When it has been put in, instruct the attendant to tie the pouch closed. If the attendant does not know how to tie it, instruct him to hold up the bottom of the pouch, and then the bhikkhu may tie it with his own hand. When it has been tied, it should be placed back at the top of the staff as before.

If the attendant is too short to reach, the bhikkhu may lift him up.

If storerooms, chests, or cabinets are located on an upper floor or upon a pillar, when retrieving, opening, or closing them, the same procedure applies.

When traveling along a road and the attendant is carrying gold and silver, if he is small, one may take his hand and lead him. If wading through water, one may support him as he wades across, but must say: "I am supporting the attendant, I am supporting the attendant."

If a bhikkhu is traveling with an attendant and they come to a river crossing by boat, and the attendant is too small to board the boat by himself, the bhikkhu may help him onto the boat, but must say: "I am helping the attendant up, I am helping the attendant up." When disembarking, the same applies. While traveling, if the bhikkhu stops at a riverbank, beside a well, or at a pond or lake to eat, drink, or rest, and then sets out again, and the attendant has left behind a bag by mistake — at this time a senior elder bhikkhu walking behind, checking whether anyone has left anything behind, sees a bundle remaining and thinks: "This must surely belong to that bhikkhu," and picks it up and carries it along,

and upon catching up with the group asks: "Whose belongings are these?" Someone then says: "That is the attendant's bundle." The elder bhikkhu should then set the bundle down on the ground.

At that point the attendant should come and pick it up and carry it, but the name of the bundle must not be called out.

If a bhikkhu is traveling together with an attendant and they stop to rest for the night at a certain place, then set out at dawn — and at that time the attendant has mistakenly picked up the bhikkhu's bundle while the bhikkhu has mistakenly picked up the attendant's bundle — when they arrive at their destination and the bhikkhu realizes that the bundle he is carrying belongs to the attendant, he should set it down on the ground, and the attendant must come to retrieve it, without the name of the bundle being called out (that is, one must not call it a pouch of silver).

If a bhikkhu has a large amount of gold, silver, and money that has gone missing, and he suspects it may have fallen beside the bed, and he wishes to search for it — the moment he leaves the bed to search, he incurs a dukkața (Việt tì-ni) offense. If he finds it and retrieves it, he incurs a nissaggiya (Ni-tát-kì) offense.

If a bhikkhu has a large amount of money and suspects it is concealed inside a woolen blanket, and he intends to search for it — the moment he opens the blanket, he incurs a dukkața offense. When he obtains the money, he incurs a nissaggiya offense.

If a bhikkhu has a large amount of money and suspects it has fallen on the ground, and wishes to search for it — the moment he picks up a broom to sweep the ground, he incurs a dukkața offense. If he finds it and retrieves it, he incurs a nissaggiya offense.

If a bhikkhu has a large amount of money and suspects it has fallen into a rubbish heap, and intends to search for it — the moment he begins rummaging through the rubbish heap, he incurs a dukkața offense. When he obtains the money, he incurs a nissaggiya offense.

If a bhikkhu is ill and a lay supporter offers money for medicine — on account of his illness he may accept the money and store it under his blanket. When he needs to find and retrieve it, if in the darkness his eyes cannot see and his hand happens to touch the money by feel, there is no offense.

If a lay supporter makes a new bed or chair of gold and silver and, out of faith, wishes to have a bhikkhu use it first, and the bhikkhu says: "I am one who has gone forth; the Vinaya does not permit me to use this," and the supporter then says: "Venerable sir, for my sake, could you find a skillful means to accept its use?" — the bhikkhu should say: "If a thick sitting cloth is folded and spread over it, then I may sit upon it." However, once the bhikkhu has sat down, he must not move or shift the bed, nor may he praise it.

If a lay supporter makes a new carriage or conveyance of gold and silver and, out of faith, wishes to have a bhikkhu use it first, and the bhikkhu says: "I am one who has gone forth; the Vinaya does not permit me to use such a thing," and the supporter then says: "Venerable sir, please find a skillful means for my sake and accept its use" — the bhikkhu should say: "If leaves or a cloth are spread over the carriage, then I may place my foot upon it." But once he has placed his foot upon it, he must not move his foot, nor may he praise it.

If a lay supporter makes a new tray of gold and silver and, out of faith, wishes to have a bhikkhu use it first, and the bhikkhu says: "I am one who has gone forth; I am not permitted to use such a thing," and the supporter says: "Venerable sir, can you find a skillful means and make use of it for my sake?" — the bhikkhu should say: "If grass, leaves, or a cloth are spread over it, then it may be done." However, he must not pick it up with his hand; rather, he should instruct them to carry it and set it down on the ground.

If a lay supporter makes new bowls or cups of gold and silver and, out of faith, wishes to have a bhikkhu use them first, and the bhikkhu says: "I am one who has gone forth; I am not permitted to use them," and the supporter says: "Venerable sir, can you find a skillful means and use them for my sake?" — the bhikkhu should reply: "You should wash them clean, place them on a tray, put food into them, then extend your hand pointing to the bowl and say: 'Use it, use it…' — say this three times. That is called making use of it." However, when eating, the bhikkhu should only eat the food within the bowl and must not touch the sides or rim of the bowl.

On the eighth day of the fourth month or on other great festival days of offering, all the stupas, images of bodhisattvas, banners, pennants, precious canopies, and such articles of offering that are gilded or covered with gold and silver — a bhikkhu must not touch these; he should instruct the attendant to handle them. If they fall to the ground, he should pick them up by grasping a part where there is no gold or silver.

If the entire surface is gilded, he should wrap his hand in cloth before touching it. If there is nothing to wrap his hand with and the image has an area not yet gilded, he should grasp it at that spot. All articles such as incense burners, lamps, and handles of fly whisks (fuchen) that are gilded must likewise not be touched.

When bathing and washing a golden or silver image of a bodhisattva, he must not do so with his own hands but should instruct the attendant to do it. On great festival days, when the bhikkhu directs the attendant to bring out gold and silver images, the bhikkhu may only assist and support the attendant; he must not hold the images himself. As for images that are gilded, the bhikkhu must not first grasp and then release them.

In accordance with the customs of each country, some countries use copper coins, or cowrie-shell coins, or iron coins, or húdāo coins, or bamboo-slip coins, or leather coins, and so forth. All such forms of currency the bhikkhu must not handle. In some countries, people use a form of currency that has not yet taken on the form of currency — if a bhikkhu handles it, he incurs a dukkața offense.

In some countries, people use a form of currency that has no appearance of currency — if a bhikkhu handles it, he incurs a dukkața offense. In some countries, people use a form of currency that has the appearance of currency — if a bhikkhu handles it, he incurs a nissaggiya pācittiya (Ni-tát-kì Ba-dạ-đề) offense. In some countries, people use a form of currency that has no appearance of currency, and if a bhikkhu regards it as mere copper or iron and handles it, there is no offense.

Therefore it is said (as above).

End of Nissaggiya 17

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA, A PERSON FROM INDIA,

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

MEANING VERIFIED BY: THÍCH ĐỖNG MINH