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Saṁyutta Nikāya 42.10 Linked Discourses 42.10
1. Gāmaṇivagga 1. Chiefs
Maṇicūḷakasutta With Maṇicūḷaka
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. A century after the Buddha, the use of money by the mendicants of Vesālī precipitated a crisis in the Saṅgha. This led to the Second Council, at which the prohibition was reaffirmed. The current discourse is one of several cited against the use of money (Kd 22:1.4.1).
Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Now at that time while the king’s retinue was sitting together in the royal compound this discussion came up among them,
“kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan”ti. “Gold and currency are proper for ascetics who follow the Sakyan. They accept and receive gold and currency.” Literally “gold and silver” (jātarūparajata), but rajata is explained in Bu NP 18:2.8 as currency made from any material that serves as a medium of exchange.
Tena kho pana samayena maṇicūḷako gāmaṇi tassaṁ parisāyaṁ nisinno hoti. Now at that time the chief Maṇicūḷaka was sitting in that assembly. Despite his impressive name (“Jeweled Crest”), this chief does not appear elsewhere.
Atha kho maṇicūḷako gāmaṇi taṁ parisaṁ etadavoca: He said to that retinue,
“mā ayyo evaṁ avacuttha. “Good masters, don’t say that.
Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti. Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency.”
Asakkhi kho maṇicūḷako gāmaṇi taṁ parisaṁ saññāpetuṁ. He was able to persuade that assembly.
Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho maṇicūḷako gāmaṇi bhagavantaṁ etadavoca: Then Maṇicūḷaka went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said,
“idha, bhante, rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
‘kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti.
Evaṁ vutte, ahaṁ, bhante, taṁ parisaṁ etadavocaṁ:
‘mā ayyo evaṁ avacuttha.
Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti.
Asakkhiṁ khvāhaṁ, bhante, taṁ parisaṁ saññāpetuṁ.
Kaccāhaṁ, bhante, evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? “Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”
“Taggha tvaṁ, gāmaṇi, evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism.
Na hi, gāmaṇi, kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency.
Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti. If gold and currency were proper for them, then the five kinds of sensual stimulation would also be proper.
Yassa pañca kāmaguṇā kappanti (…), ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. And if the five kinds of sensual stimulation are proper for them, you should categorically regard them as not having the qualities of an ascetic or a follower of the Sakyan.
Api cāhaṁ, gāmaṇi, evaṁ vadāmi—Rather, chief, I say this:
tiṇaṁ tiṇatthikena pariyesitabbaṁ, dāru dārutthikena pariyesitabbaṁ, sakaṭaṁ sakaṭatthikena pariyesitabbaṁ, puriso purisatthikena pariyesitabbo. Straw may be looked for by one needing straw; wood may be looked for by one needing wood; a cart may be looked for by one needing a cart; a workman may be looked for by one needing a workman. This principle is still followed today. Mendicants generally should not ask for things. But they may ask for necessities from appropriate people, such as monastery attendants, people who have offered an invitation, or relatives.
Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṁ sāditabbaṁ pariyesitabban’ti vadāmī”ti. But in any case, there is no way they can accept or look for gold and currency, I say.”
Dasamaṁ.