English
To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be washed and disentangled, with forfeiture, an offense of wrong-doing. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be washed, dyed, and disentangled, with forfeiture, an offense of two wrong-doings. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be dyed, an offense of expiation with forfeiture. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be dyed and disentangled, with forfeiture, an offense of wrong-doing. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be dyed and washed, with forfeiture, an offense of wrong-doing. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be dyed, disentangled, and washed, with forfeiture, an offense of two wrong-doings. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be disentangled, an offense of expiation with forfeiture. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be disentangled and washed... has it washed, by relinquishing, an offense of wrong-doing. Thinking an unrelated woman is unrelated, he has sheep's wool disentangled, has it dyed, by relinquishing, an offense of wrong-doing. Thinking an unrelated woman is unrelated, he has sheep's wool disentangled, has it washed, has it dyed, by relinquishing, an offense of two wrong-doings. 580. Doubting an unrelated woman... (as in the previous cases)... Thinking an unrelated woman is related... (as in the previous cases)... He has another's sheep's wool washed, an offense of wrong-doing. He has wool washed by a jointly ordained woman, an offense of wrong-doing. Thinking a related woman is unrelated, an offense of wrong-doing. Doubting a related woman, an offense of wrong-doing. Thinking a related woman is related, no offense. 581. No offense for a related woman washing, if another unrelated woman is the second one, if she washes without being told, if he has unconsumed, finished goods washed, for a female trainee, a female novice, for one who is insane, for the first offender. The training rule concerning having sheep's wool washed is finished, the seventh. 8. The Training Rule Concerning Silver and Gold 582. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, in Veḷuvana, the Kalandaka Nivāpa. At that time, the Venerable Upananda the Sakyan son was a regular visitor to a certain family, receiving constant food. Whatever edible or consumable food arose in that family, a portion was set aside for the Venerable Upananda the Sakyan son. At that time, in the evening, meat had arisen in that family. A portion was then set aside for the Venerable Upananda the Sakyan son. The child of that family, rising in the early hours of the night, cried, "Give me meat!" Then that man said to his wife, "Give the Venerable One's portion to the child. We will buy other (meat) and give it to the Venerable One." Then the Venerable Upananda the Sakyan son, having dressed in the morning, taking his bowl and robe, approached that family; having approached, he sat on the seat prepared. Then that man approached the Venerable Upananda the Sakyan son; having approached the Venerable One ...having greeted the Sakyan son Upānanda, sat down to one side. Sitting to one side, that man indeed said to the venerable Sakyan son Upānanda: "Yesterday, venerable sir, in the evening, meat was obtained. From that, a portion for the venerable one was set aside. This, venerable sir, child, rising in the early morning, cries – 'Give me meat!' The venerable one's portion was given to the child. With a kahāpaṇa, venerable sir, what should be brought?" "Is the kahāpaṇa given up by me, friend?" "Yes, venerable sir, it is given up." "Give me that very kahāpaṇa, friend." Then indeed that man, having given the kahāpaṇa to the venerable Sakyan son Upānanda, grumbled, complained, and criticized – "Just as we accept money, so too these Sakyan ascetic sons accept money!" Indeed, the monks heard that man grumbling, complaining, and criticizing. Those monks who were of few desires... (etc.) ... they grumbled, complained, and criticized – "How indeed can the venerable Sakyan son Upānanda accept money!" Then indeed those monks, having criticized the venerable Sakyan son Upānanda in many ways, reported this matter to the Blessed One... (etc.) ... "Is it true, Upānanda, that you accepted money?" "It is true, Blessed One." The Buddha, the Blessed One, criticized... (etc.) ... "How indeed, foolish man, can you accept money! This, foolish man, is not for the appeasement of the unappeased... (etc.) ... And thus, monks, you should recite this training rule – 583. "Whatever monk should accept gold or silver, or have it accepted, or consent to its being placed near him, it is an offense entailing relinquishment." 584. "Whatever" means whoever, of whatever kind... (etc.) ... "Monk" means... (etc.) ... In this context, "monk" is intended. "Gold" is called the color of a master. "Silver" means a kahāpaṇa, a copper coin, a wooden coin, a lac coin. who engage in transactions. If he takes it himself, it is an offense of relinquishment and expiation. If he causes another to take it, it is an offense of relinquishment and expiation. Or if he accepts what is deposited, saying "This is for the venerable one," he accepts what is deposited, it is an offense of relinquishment. It must be relinquished in the midst of the Sangha. And thus, monks, it should be relinquished – That bhikkhu, having approached the Sangha, having arranged his upper robe over one shoulder, having paid homage at the feet of the elder bhikkhus, having squatted down, having raised his joined hands, should be addressed thus: "Venerable sirs, I accepted silver. This is for me an object of relinquishment. This I relinquish to the Sangha." Having relinquished, the offense should be confessed. A competent and capable bhikkhu should receive the confession. If there comes a monastery attendant or a lay follower, he should be told: "Friend, know this." If he says: "What should be brought with this?" He should not be told: "Bring this or that." What is allowable should be pointed out – ghee or oil or honey or molasses. If he, having exchanged it for that, brings what is allowable, all should partake of it, except for the one who accepted the silver. If it can be obtained thus, that is good; If it cannot be obtained, he should be told: "Friend, throw this away." If he throws it away, that is good; If he does not throw it away, a bhikkhu endowed with five qualities should be appointed as the thrower-away of silver – one who does not go by way of desire, does not go by way of hatred, does not go by way of delusion, does not go by way of fear, and knows what is thrown away and what is not thrown away. And thus, monks, he should be appointed. First, the bhikkhu should be asked. Having asked, the Sangha should be informed by a competent and capable bhikkhu – "May the Sangha, venerable sirs, listen to me. If it is agreeable to the Sangha, the Sangha should appoint the bhikkhu named so-and-so as the thrower-away of silver." This is the motion. “Let the Sangha hear me, Venerable sirs. The Sangha appoints the bhikkhu of such-and-such a name as the rejecter of silver. If the appointment of the bhikkhu of such-and-such a name as the rejecter of silver is agreeable to any venerable one, let him be silent; if it is not agreeable, let him speak. “The bhikkhu of such-and-such a name is appointed by the Sangha as the rejecter of silver. It is agreeable to the Sangha, therefore it is silent. Thus I hold this to be.” By that appointed bhikkhu, it should be dropped without making a sign. If he drops it after making a sign, there is an offense of wrong-doing. 586. When it is silver, perceiving it as silver, he accepts silver: an offense of relinquishment and expiation. When it is silver, being in doubt, he accepts silver: an offense of relinquishment and expiation. When it is silver, perceiving it as not silver, he accepts silver: an offense of relinquishment and expiation. When it is not silver, perceiving it as silver: an offense of wrong-doing. When it is not silver, being in doubt: an offense of wrong-doing. When it is not silver, perceiving it as not silver: no offense. No offense if, having picked it up or had it picked up, he puts it down in the monastery or in a dwelling place, thinking: ‘Whoever it belongs to will take it away’; for one who is insane; for the first wrong-doer. The training rule concerning silver, the eighth, is finished. 9. The training rule concerning transactions involving silver 587. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the group of six bhikkhus engaged in various kinds of transactions involving silver. People complained, grumbled, and criticized: “How can these Sakyan recluses engage in various kinds of transactions involving silver, just like householders who enjoy sensual pleasures!” The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few wishes… they complained, grumbled, and criticized: “How can the group of six bhikkhus engage in various kinds of transactions involving silver!” Then those bhikkhus, having criticized the group of six bhikkhus in many ways, reported the matter to the Blessed One… They reported... "Is it true, monks, that you engage in various kinds of silver transactions?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, engage in various kinds of silver transactions! This, foolish men, is not for the conversion of the unconverted... And thus, monks,