BUDDHIST MONASTIC CODE I

Buddhist Monastic Code 1delivered for the sake of the venerable one. May the venerable oneaccept this robe fund," then the bhikkhu is to tell the messenger: "Wedo not accept robe funds, my friend. We accept robes (robe-cloth)as are proper according to season."If the messenger should say to the bhikkhu, "Does the venerable one have asteward?" then, bhikkhus, if the bhikkhu desires a robe, he may indicate a steward— either a monastery attendant or a lay follower — (saying,) "That, my friend, is thebhikkhus' steward."If the messenger, having instructed the steward and going to the bhikkhu, shouldsay, "I have instructed the steward the venerable one indicated. May the venerableone go (to him) and he will clothe you with a robe in season," then the bhikkhu,desiring a robe and approaching the steward, may prompt and remind him two orthree times, "I have need of a robe." Should (the steward) produce the robe afterbeing prompted and reminded two or three times, that is good.If he should not produce the robe, (the bhikkhu) should stand in silence four times,five times, six times at most for that purpose. Should (the steward) produce therobe after (the bhikkhu) has stood in silence for that purpose four, five, six times atmost, that is good.If he should not produce the robe (at that point), should he then produce the robeafter (the bhikkhu) has endeavored further than that, it is to be forfeited andconfessed.If he should not produce (the robe), then the bhikkhu himself should go to the placefrom which the robe fund was brought, or a messenger should be sent (to say),"The robe fund that you, venerable sirs, sent for the sake of the bhikkhu has givenno benefit to the bhikkhu at all. May you be united with what is yours. May what isyours not be lost." This is the proper course here.The protocols surrounding gifts of money and their proper use are quite complex —much more complex than even this long training rule would indicate — and require adetailed explanation. What follows is an attempt to make them clear. If it seems longand involved, remember that the purpose of the protocols is to free bhikkhus fromthe even more bothersome worries and complexities that come with participating inbuying, selling, and monetary matters in general.This rule is one of four nissaggiya pācittiya rules covering a bhikkhu's properrelationship to money. The others are NP 18, 19, & 20. Although they sometimesseem to be splitting hairs, they focus precisely on the two acts involving money thatare most burdensome to a sensitive mind: In the act of accepting money, or havingit accepted in one's name, one is accepting all the cares, responsibilities, anddangers that come with its ownership; in the act of arranging a trade, one isaccepting responsibility for the fairness of the trade — that it undervalues neitherthe generosity of the person who donated the money nor the goods or services ofthe person receiving the money in exchange.172