English
However, that messenger does not come himself and inform, but rather sends another, saying, "Bhante, I have given the robe-money into his hand, you should accept the robe." This is the second. by the bhikkhu, not designated in his presence. He does not send another, but going himself, he says to the bhikkhu, “I will give the robe-money into his hand, you should take the robe.” This is the third, not designated by the bhikkhu in his presence. Thus, one designated in his presence, and three not designated in his presence— these are the four designated agents by the bhikkhu. In these cases, one should act in the manner stated here. Another bhikkhu, being asked by a messenger in the previous manner, due to absence or unwillingness to consider, says, “We have no suitable agent.” At that moment, some person comes. The messenger gives the unsuitable item into his hand and says, “You should take the robe from his hand,” and then goes. This is designated by the messenger in his presence. Thus, one designated in his presence. Another messenger, having entered a village, gives an unsuitable item into the hand of someone he likes, and then, in the previous manner, either comes and reports, or sends another, saying, “I will give the robe-money into the hand of so-and-so, you should take the robe,” and then goes. This is the third, not designated by the messenger in his presence. Thus, one designated in his presence, and three not designated in his presence— these are the four designated agents by the messenger. In these cases, one should act in the manner stated in the Meṇḍaka training rule. For it has been said: “There are, bhikkhus, people who are faithful and confident. They deposit gold and silver into the hands of suitable agents, saying, ‘With this, give to the venerable one whatever is suitable.’ I allow, bhikkhus, to accept what is suitable from that. However, bhikkhus, I do not say that ‘gold and silver should be accepted or sought by any means whatsoever.’” (Mahāvagga 299). Here, there is no limit to the designation. It is permissible for one who does not accept the principal to accept suitable goods a thousand times over, by designation or by placement. If he does not give, another suitable agent should be placed. even if it is brought, it should be made to be brought. If he wishes, it should be told to the original owners. If he does not wish, it should not be told. Another monk, asked by a messenger in the same manner as before, says, "We have no suitable attendant." Then another person standing nearby, hearing this, says, "Bring it, sir, I will procure a robe for the venerable one and give it." The messenger, saying, "Here, sir, you may give it," places it in his hand and goes without informing the monk. This is a "mouth-veiled suitable attendant." Another person, placing an unsuitable object in the hand of the monk's attendant or someone else, simply departs saying, "Give this robe to the elder." This is a "behind-the-back unsuitable attendant." These two are called "unspecified suitable attendants." In their case, one should act as if with unknown and uninvited persons. If they themselves bring the robe and give it, it should be accepted. If not, nothing should be said. Just as the decision was stated regarding an unsuitable object sent for a robe in the messenger's hand, so too should the decision be understood when sent for alms-food and the like, and when they come themselves and give it. 66. However, regarding the acceptance of what is deposited, this is the decision (Pārā. Aṭṭha. 2.583-4): If some unsuitable object is placed at the foot and it is said, "Let this be for the venerable one," even if he assents in mind, wishing to take it, but rejects it with body or speech saying, "This is not allowable," there is no offense. Or, even without rejecting it with body or speech, if he is pure in mind and does not assent, thinking, "This is not allowable for us," there is no offense. For in the three doors, whatever is rejected by any one is indeed rejected. If, however, without rejecting it with body or speech, he assents in mind, because of not performing the rejection that should be done with body or speech, he incurs an offense through the door of action and the door of speech, but there is no offense through the door of mind. One person places a hundred or a thousand at the foot, saying, "This is for you." The monk rejects it, saying, "This is not allowable." The master, the lay follower, having said, "I have renounced it for you," went away. Another, having come there, asks, "What, venerable sir, is this?" What was said by him and by oneself, that should be told. If he says, "I will guard it, venerable sir, show me the safe place," even having ascended a seven-storied palace, "This is the safe place," should be told. "Deposit it here," should not be said. By this much, it stands relying on what is allowable and what is not. One should dwell, guarding it with the door closed. If he comes, bringing some salable item, a bowl or a robe, and says, "Please take this, venerable sir," then it should be said, "Lay follower, we have a need for this, and such an object exists, but there is no one to make it allowable." If he says, "I will be the one to make it allowable, open the door and give it," having opened the door, "It is placed in this spot," should be said. "Take this," should not be said. Even so, it stands relying on what is allowable and what is not. If he, having taken that, gives him an allowable item, it is permissible. If he takes more, "We do not take your goods, depart!" should be said. 67. But by whom the four kinds of renunciable items, beginning with gold and silver, have been received, what should be done by him? It should be renounced in the midst of the Saṅgha. How? By that bhikkhu, having approached the Saṅgha, having arranged his upper robe over one shoulder, having bowed at the feet of the elder bhikkhus, having sat down on his haunches, having raised his joined hands, he should be addressed thus: "Venerable sirs, I received silver, this is renunciable for me, I renounce this." Having renounced, the offense should be confessed. By a competent bhikkhu, who is capable, the offense should be received. If there comes a monastery attendant or a lay follower, he should be told, "Friend, know this." If he says, "What shall I bring with this?" it should not be said, "This or... or "Bring this!" What is allowable should be pointed out: ghee, or oil, or honey, or treacle. And when pointing out, it should not be said, "Bring ghee, or oil, or honey, or treacle with this!" Only this much should be said: "This and that are allowable for the Saṅgha." If he, by exchanging it, brings what is allowable, then, excluding the receiver of money, all should divide and consume it. The receiver of money should not take a share. It is not allowable to consume even a share of alms received by other bhikkhus or by monastery attendants. Even a rag-robe taken by animals, or dropped from their hands, or taken by animals, even if carried from there and placed in the forest by monkeys and the like, is not allowable. It is not allowable to fumigate the dwelling with treacle brought from there. It is not allowable to make a lamp with ghee or oil and lie down in the lamplight, or to perform kasina meditation, or even to read a book. It is certainly not allowable to anoint a wound on the body with oil, honey, or treacle. If they take beds, chairs, and the like with that substance, or make an Uposatha hall or a refectory, it is not allowable to consume. Even the shadow that stands within the boundary of the house is not allowable; if it goes beyond the boundary, as an outsider, it is allowable. It is not allowable to go by a path, or by a bridge, or by a boat, or by a raft made by abandoning that substance. It is not allowable to drink or consume the water that springs forth from a pond dug with that substance. But if there is no water inside, and other incoming water or rainwater has entered, it is allowable. If it is bought, that with which it was bought, even if it is an outsider, is not allowable. If the Saṅgha consumes requisites by depositing that substance as a pledge, those requisites are also not allowable for him. If a monastery is taken, that too is not allowable to consume. If both the land and the seed are unallowable, it is not allowable to consume either the land or the fruit. If only the land Having bought other seeds, and planted them, the fruit is allowable. But having bought seeds, and planted them in allowable ground, the fruit is not allowable. To sit or lie down on the ground is allowable. If, however, an allowable agent who has come there, does not know how to convert it and bring allowable ghee, oil, etc., for the Sangha, he should be told, "Friend, discard this." If he discards it, that is good. If he does not discard it, a monk endowed with five qualities should be appointed as the discarder of money, who would not go by way of desire, who would not go by way of hatred, who would not go by way of delusion, who would not go by way of fear, and who would know what is discarded and what is not discarded. And he should be appointed thus: First, the monk should be requested. Having requested, the Sangha should be informed by a competent and capable monk – "May the Sangha, venerable sirs, listen to me. If it is agreeable to the Sangha, the Sangha should appoint the monk named so-and-so as the discarder of money. This is the motion. May the Sangha, venerable sirs, listen to me. The Sangha appoints the monk named so-and-so as the discarder of money. To whomever among the venerable ones the appointment of the monk named so-and-so as the discarder of money is agreeable, let him be silent. To whomever it is not agreeable, let him speak. The monk named so-and-so has been appointed by the Sangha as the discarder of money. It is agreeable to the Sangha, therefore it is silent.