Leaving the gold and silver school is the tenth of the Ten Commandments of Shah Magnera (Misha), which means that Buddhist monks cannot accept gold, silver and cash. At the same time, it is against the precepts for monks to hold money at any time and any place or use it in any way.

Origin of constraints

In the correspondence department. Six letters. Corresponding interests. Ten classics: Samyutta Nikaya, Salayatana Samyutta, Gamani Samyutta, SuttaNo. 10: Monikula Sutra, which mentioned:

"At that time, the Buddha was in King Snake City, a forest garden where squirrels and birds lived, named Veluvana. At that time, in the palace, the followers of the king gathered to discuss: "For the Buddha (son of Prince Sakyamuni; Buddha) Biku people, gold, silver and money are allowed; Buddhists accept gold, silver and money; Buddhists accept gold, silver and money. 』

At this time, the village chief of Manijuraga, who was present, said to the gathered crowd, "Gentlemen, don't just talk without practice. For Buddhists, gold, silver and money are not allowed; Buddhism and Buddhism do not recognize accepting gold, silver and money; Buddhists don't accept gold, silver and money; Buddhists gave up gold, silver, jewelry and money. 』

However, the village head of Manijuraga could not convince the crowd.

So the village head of Manichaeism came to the Buddha's place, bowed and sat down, and reported, "Dear Sir, in the palace, the followers of the king got together ... (He repeated all the above conversations) ... However, dear Sir, I couldn't convince the people at the meeting. Dear Lord, am I interpreting this according to what the Buddha said? Or did I lie about what Buddha said? Did I answer according to the Buddha's teaching method? Or will someone who speaks according to the Buddha condemn me like this? 』

"So, village head, this explanation is based on what Tathagata said, rather than falsely claiming Tathagata. You have answered according to the Tathagata's teaching method, and people who speak according to the Tathagata's teaching method can't accuse you like that. 』

"Village head, gold and silver money are not allowed to be given to Buddhists and Buddhists; Buddhism and Buddhism do not recognize accepting gold, silver and money; Buddhists don't accept gold, silver and money; Buddhists gave up gold, silver, jewelry and money. 』

"Village head, no matter who, if gold, silver and money are allowed, then for him, the five senses are allowed. For anyone who allows the pleasure of five desires, you can be sure that he has no essence of bhikkhu and Buddha. 』

"Village head, Tathagata once said: Those who need grass can get it; If you need wood more than the library, wood can be obtained; If you need a car more than the library, you can get it. However, the village chief Tathagata also said: Biku must never be allowed to accept or ask for gold, silver and money. 』」

Another passage quoted from Avguttara Nikaya, Catukka Nipata, Rohitassa-Vagga, SuttaNo. 10: Upakkilesa Sutta shows that accepting money will lead to a constant cycle of life and death. Its scripture is as follows:

"Polluted by greed and ignorance, blinded by stupidity, some shamans and brahmins enjoy sensual pleasures. These stupid shamans and brahmins drink alcohol, commit adultery, accept gold, silver and money, and obtain necessities through evil means. These behaviors were denounced as corruption by the glorious Buddha. These stupid shamans and brahmins were corrupted by depravity, filth and impurity. They have no luster and brightness. On the contrary, they are confused and blind, slaves of desire and full of longing for love. Through repeated life and death, they expanded the area of the cemetery. 」

Stoic

Kim, Balier Tower? Dad, for the gold.

Silver, Pali rajata, means currency, copper coin, wood coin, plastic coin, etc. All common currencies also belong to gold and silver.

In a word, money refers to any equivalent that can be converted into commodities, including gold, silver, coins, checks, credit cards, etc.

What is it, Palipa? Igha? Answer: If you accept it in any way, it is called acceptance.

There are three ways to accept:

1. Help yourself (sayaü ga? (hàti)- When someone offers money, he personally accepts it; Or find money that doesn't belong to anyone anywhere, and he will pick it up himself.

2. Instruct others to take it away (aü gà h à peti)-When someone offers money or finds it, he instructs others to take it away or keep it for him.

3.upanikhittaüvàsàDIY eyya- Allow others to put money next to themselves or elsewhere.

If the donor (dàyaka) has money (or red envelopes, etc.) in his hand. ) said, "dear sir, I want to support you." At this time, Sha Maneira can't accept it. He should say, "We can't accept the money." Or "this is not allowed." If you refuse the language of money, otherwise it will become acquiescence; If Sha Maneira instructs the donor to give money to someone or put it somewhere, it is also accepting money.

If the donor sends a message of support for money through words or actions, such as putting money in front of Sha Maneira, say, "This is to support you." Or put the money somewhere and say, "The money in so-and-so is for you." Moreover, he did not refuse through physical behavior or words, but accepted it in his heart, which is also allowed to accept money. [ 1]

Accepting gold and silver in any of these three ways is called "receiving".

For monks, there is no reason to accept money as permission! (So Na Yena Kenaci Pari à Yenavaat? ti)

As the Buddha said in Dharma, Treasure and Medicine:

"Bibicu, if people have confidence and trust, they will give money to pure people [2]:' Please give this to the [goods] allowed by your teacher [3 ][3]'Jubiku, and I will allow you to accept the [goods] licensed from this [income].

But, Jupiter, I'm not saying that you can accept and seek gold and silver in any way. ”(Mv.299)

So, if the donor takes the money but doesn't specify to support Sha Maneira, but just asks, "Dear sir, do you have any pure people?" Or "Who is the person on your net?" He can point out who is clean.

In addition, if the donor says, "I want to provide you with necessities/materials worth ×× yuan, who is your net man?" So, Chamarat can also tell him who owns this net. [4]

There are three conditions that constitute an infringement of this school:

1. Gold and silver;

2. For yourself [5];

3. Accept in any of three ways.

The following situations do not constitute violations:

1. The money lost by others found in the temple or residence, after calculating its value, is temporarily kept in the heart of returning it to its original owner.

2. Crazy people.

3. Confused people.

Other related precepts

1. Gold and silver trading circle

"If Biku deals in any kind of gold, silver or currency, he commits the crime of Nisa Jaiabagitia. 」

The above-mentioned gold and silver ring prohibits Biku from accepting gold and silver or money. This ring prohibits Biku from exchanging gold and silver or money for other articles made of gold and silver (even jewelry) or for articles such as cassocks and bowls or other necessities. At the same time, this precept also prohibits monks from exchanging necessities such as Dharma or products such as gold and silver for gold and silver or money.

Park Duanyan Note gives examples of "four kinds of illegal bowls" to illustrate:

In order to show the gross negligence of violating this rule, four kinds of illegal bowls must be explained:

(1) If Biku buys ore iron with the money he accepts, melts it into iron and then makes it into a bowl, then the bowl is called a "big illegal bowl" because there is no way to turn it into law. Even if the bowl is broken and made into a cup, the cup is illegal. If it is made into a knife, it is illegal to cut a toothpick with this knife. If he heats the blade and uses it to add warm boiled water or milk, this cup of boiled water or milk will also become illegal. If it is made into a hook, even the fish caught with this hook is illegal.

((〔ii〕) If Biku bought a ready-made bowl with the money he accepted, it would be illegal. It is mentioned in Mahapakaria's note: "This kind of bowl is illegal for all Biku, Bikuni, Shah Maneira, Shamanelli or ten commanders". However, this bowl can be restored to Rufa. If Biku returns the bowl to the place where he bought it and gets the money back, if someone offers it to Biku in this way, the bowl will be returned to Rufa.

([3] After receiving the money, Jobic and Ren Jing went to the bowl shop and saw a bowl and said, "I want this bowl." So Ren Jing paid the shopkeeper and bought the bowl. So although this bowl is available in legal terms, it is still illegal because the money was originally collected by Biku. This is the same as the second example above. Why is this bowl illegal for other libraries? Because this library did not give up the money according to law (according to the precepts, it must be given up in front of the monk group).

(4) If Biku doesn't accept money, and Ren Jing does, he is instructed to "buy a bowl for the elderly". When Ren Jing and Biku go to the bowl shop together, Biku chooses a bowl and says to the shopkeeper, "Take the money and give me the bowl. In this way, Biku ordered the net man to pay, and Biku got the bowl, so this bowl is illegal for Biku, because he arranged the purchase in the wrong way, but this bowl is like law for other Biku, because the original money was not accepted by Biku.

Elder Dharma has such an (illegal) bowl. His teacher, the elder Anuruta, filled it with ghee and offered it to the monks. Disciples of the throne of Sanzang Xiaolong also had such bowls, so the elder asked people to fill them with ghee and offer them to monks. The above are four examples of illegal bowls.

If Biku didn't accept money, but Ren Jun did, he was instructed to "buy a bowl for the elderly", so Ren Jun and Biku went to the bowl shop together, and Biku saw a bowl and said "I like this" or "I want this". If a pure man pays the shopkeeper to buy a bowl, the bowl is exactly like the law, even if the Buddha is willing to use it.

2. Raja Sikapada

"If a king, a minister, a brahmin or a layman entrusts the money to buy a cassock and support a Biku to an angel. The messenger came to Biku and said, "Dear sir, I have brought you money for the cassock. Please accept it. Biku told the messenger, "I don't accept the money to buy the cassock, but I accept the cassock provided in time according to the law." The messenger asked, "venerable sir, who is the pure man who serves you?" If Biku needs a cassock, he can point out the people who work for him, whether they are monks or laymen in the temple, and then say, "So-and-so is Biku's monk. After the messenger entrusted the pure man, he returned to the library and said, "I have entrusted the pure man you refer to." My Lord, go to him at the right time and he will provide for you. 』

When Biku needs the cassock, he can come to the cleaner and ask him or remind him two or three times: "I need the cassock." If you ask the cassock two or three times, that's good. In case the cassock doesn't get it, Biku can stand silently for four or six times where no one can see it. After doing this, just get the cassock. If the cassock is not obtained, Biku will make further efforts to obtain the cassock, which is a violation of the crime of Nisa Kaaba.

If Biku can't get the cassock, he should personally or send someone to inform the donor who sent the cassock money: "The money you sent to Biku to buy the cassock didn't bring any benefits to Biku. Please take back your money and don't lose it. " This is what Biku should do. 」

The annotation of this proverb provides a lot of information, which can help Biku understand what to say and do on different occasions. (This will be explained below)

3. Mendaka Sikapada

"In monks, if a Buddhist who believes in Buddhism entrusts money to a pure person, he will say,' Please use this money to support the necessities of the Buddha's Buddhism. 』

If so, the monks, Tathagata, allow them to accept necessities from that money. However, Bibicu, under any circumstances, Tathagata will never allow Bibicu to accept or seek money. 」

The annotation does not give a separate explanation for this right. What needs to be said about this commandment has been explained in raja sikkhapada's annotation. The last line of this certificate is worth remembering, and it is also the summary of all the money commandments: "Monks, under no circumstances, the Tathagata will never allow monks to accept or seek money." 」

Matters needing attention in supporting family members

Family members from the south who really like the law never accept financial support, but only accept food support. At the same time, the real Buddhist monks did not use any items such as yellow rope, colored thread, Buddha beads, Buddha cards, Buddha cards, bookmarks, amulets and so on. In return for financial support. No matter what occasion or place, people who wear cassock from the south will beg for money with bowls, or use yellow ropes, colored lines, beads, Buddha cards, Buddha statues, amulets, chanting and sprinkling water in exchange for people's support. These people are probably fake monks! Even if you are a real monk, you violate the duties and precepts of a monk.

Real Buddhists from South China can't collect money from the public in the name of themselves, others, the masses, monks' groups, any Dojo temple, Buddhist groups, buddhas and bodhisattvas, no matter for what purpose. No matter when, for what purpose, and whether or not the police have obtained a fund-raising permit, it is not as good as the law for any family member from the south to openly collect money from the people in public, otherwise it is likely to be a fake monk.

All monks in Southern Buddhism must abide by the rule that they are not allowed to eat in the afternoon. At around seven or nine in the morning, families from the south will go to markets, vegetable markets, restaurants, tea rooms, hawker centers and other crowded places to beg for food. "Noon" doesn't mean twelve o'clock sharp, but when the sun is right in the middle. If monks who become monks in Thailand stop eating at noon in Thailand, that is, after 12: 00 Malaysian time, then other families handed down from the south will follow the real afternoon time in Malaysia, which is probably from 1: 00 to 1: 30 at the latest, sometimes earlier, and the specific time varies according to different seasons. Family members from the south who really like Buddhism will not come out to beg after noon, so all monks who beg in the afternoon until dawn the next day are not as good as Buddhism, or they are probably fake monks.

Family precepts spread in the south. Monks not only can't collect money, but also can't hold any money on them, let alone handle, use, control and manage money by themselves. In some cases, for example, when some monks go to a certain place to preach, make a pilgrimage or go to school, a real family member from the south may temporarily stay in a hotel. But these monks are usually accompanied by men or women at home, and all expenses, such as accommodation, food, necessities and travel expenses, are borne by their families. If it is found that some foreigners who have stayed in hotels for a long time pay their own hotel expenses, or go to restaurants to buy food, or go to shops and squares to buy alcohol, tobacco and daily necessities, take taxis, take buses or drive their own cars, it is not as good as the law, and they are probably fake monks.

N Unless there are necessary things, such as seeing a doctor, getting a passport and visa, being invited by family members to give lectures, preaching dharma, participating in charity activities, visiting patients, chanting scriptures, saving lives, etc. Family members from the south who really like the law should try not to enter laity in the afternoon, especially shopping malls, shopping squares, banks, betting stations, casinos, entertainment places, etc., so as not to be unnecessary. As a family member who is penniless and has no fixed property under his name, if he has something to go to these sensitive areas, he will usually be sent by his family or netizens, accompanied by his family or netizens all the time. Because they can't hold the money, it is absolutely impossible for real family members from the south to go shopping or linger in places full of sensory enjoyment.

From the above points, it can be concluded that no matter whether the monk is true or not, there is only one simple sentence, that is, never give money.