Should a Monk Be Involved with Gold and Silver

Whatever Monk should take gold and silver, or should get another to take it (for him), or should consent to its being kept in deposit (for him), there is an offense of expiation involving forfeiture.

Whatever Monk should engage in various transactions in which gold and silver is used, there is an offense of expiation involving forfeiture.

Whatever Monk should engage in various kinds of bartering, there is an offense of expiation involving forfeiture.

In case a King or one in the service of a King or a Brāhmin or a Householder should send a robe-fund for a Monk by a messenger, saying: Having got a robe in exchange for this robe-fund, present the Monk so and so with a robe; then if this messenger, approaching that Monk, should say: Honored sir, this robe-fund was brought for the Venerable One; let the Venerable One accept this robe-fund, then the messenger should be spoken to thus by this Monk: Sir, we do not accept a robe-fund, but we accept a robe if it is at the right time and if it is allowable. If this messenger should say to the Monk: But is there someone who is the Venerable One’s attendant?, then, Monks, an attendant should be pointed to by the Monk in need of a robe-either one who is engaged in the monastery or a Household Practitioner - saying: This is the Monk’s attendant.

If this messenger, instructing this attendant, approaching that Monk, should speak thus: Honored sir. I have instructed the person whom the Venerable One pointed out as an attendant; let the Venerable One approach at the right time, (and) he will present you with a robe; then, Monks, if that Monk is in need of a robe, approaching that attendant, he should state and remind him two or three times, saying:

‘Sir, I am in need of a robe’.

If while stating and reminding two or three times, he succeeds in obtaining that robe, that is good. If he does not succeed in obtaining it, he should stand silently for it four times, five times, six times at the utmost. If he succeeds in obtaining that robe, standing silently for it, four times, five times, six times at the utmost, that is good. If he, exerting himself further, succeeds in obtaining that robe, there is an offense of expiation involving forfeiture.

If he does not succeed in obtaining it, he should either go himself to where the robe-fund was brought from for him, or a messenger should be sent to say: That robe-fund which you, sirs, sent for a Monk, is not of any use to that Monk. Let the gentlemen make use of their own, let your own things be not lost. This is the proper course in this case.

(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 2: Mahavagga by I.B. Horner)

(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)

(Another Discourse)

... As he was sitting down at a respectful distance Mendaka the Householder spoke thus to The Perfectly Enlightened One: There are, Fortunate One, wilderness roads with little water, with little food; it is not easy to go along them without provisions for the journey. It were good, Fortunate One, if The Perfectly Enlightened One allowed Monks provisions for the journey.

Then The Perfectly Enlightened One on this occasion, having given reasoned talk, addressed the Monks, saying: I allow you, Monks, five products of the cow: milk, curds, butter-milk. butter, and ghee. There are, Monks, wilderness roads with little water, with little food it is not easy to go along them without provisions for the journey. I allow you, Monks, to look about for provisions for a journey: husked rice for him who has need of husked rice; kidney-beans for him who has need of kidney-beans; beans for him who has need of beans; salt for him who has need of salt; sugar for him who has need of sugar; oil for him who has need of oil; ghee for him who has need of ghee.

There are, Monks, people who have confidence and are believing: these deposit gold (coins) in the hands of these who make things allowable, saying: By means of this give the master that which is allowable. I allow you, Monks, thereupon to consent to that which is allowable. But this, Monks, I do not say: that by any method may gold and silver be consented to, may be looked about for.

Now on that occasion the members of the King’s company had assembled in the royal palace and were sitting together when the following conversation arose: Gold and silver are allowable for the Ascetics following the Sakyan son; the Ascetics following the Sakyan son consent to gold and silver; the Ascetics following the Sakyan son accept gold and silver.

Now on that occasion Manicūļaka the Headman was sitting in that community. Then Manicūlaka the Headman said to that community: Do not speak thus, masters. Gold and silver are not allowable for the Ascetics following the Sakyan son; the Ascetics following the Sakyan son do not consent to gold and silver; the Ascetics following the Sakyan son do not accept gold and silver. They have renounced jewelry and gold; they have given up the use of gold and silver. And Manicüļaka was able to convince that community.

Then Manicüļaka approached The Perfectly Enlightened One, paid homage to him, and sat down to one side. Sitting to one side, he reported to The Perfectly Enlightened One all that had happened, adding: I hope, Venerable Sir, that when I answered thus I stated what has been said by The Perfectly Enlightened One and did not misrepresent him with what is contrary to the truth; that l explained in accordance with The Teachings, and that no reasonable consequence of my statement gives ground for criticism.

For sure, Headman, when you answered thus you stated what has been said by me and did not misrepresent me with what is contrary to the truth; you explained in accordance with The Teachings, and no reasonable consequence of your statement gives ground for criticism. For, Headman, gold and silver are not allowable for the Ascetics following the Sakyan son; the Ascetics following the Sakyan son do not consent to gold and silver; the Ascetics following the Sakyan son do not accept gold and silver. They have renounced jewelry and gold; they have given up the use of gold and silver. If gold and silver are allowable for anyone, the five cords of sensual pleasure are allowable for him. If the five cords of sensual pleasure are allowable for anyone, you can definitely consider him to be one who does not have the character of an Ascetic or of a follower of the Sakyan son.

Further, Headman, I say this: Straw may be sought by one needing straw; timber may be sought by one needing timber; a cart may be sought by one needing a cart; a workman may be sought by one needing a workman. But I do not say that there is any method by which gold and silver may be consented to or sought

(Reference: SN 42.10)

In this Teaching from Gotama Buddha, he shares guidance to instruct the Ordained Practitioners to not accept gold and silver as offerings or gifts.

The goal of learning and practicing these Teachings and then sharing them as a Teacher is not to become rich or wealthy. The goal would be to share these Teachings for the benefit of others.

If the mind has craving/desire/attachment to wealth, it will not experience Enlightenment.

An Enlightened being who is a Household Practitioner may be wealthy, but the mind would need to eliminate any craving/desire/attachment to wealth in order to experience Enlightenment. An Ordained Practitioner should never accumulate any sort of material gains for wealth such as gold, silver, land, or other material objects.

Today, many Ordained Practitioners and Teacher accept money as offerings. During the lifetime of The Buddha, it was possible to live life without money accepting only offerings to sustain one’s life such as food, water, clothing, shelter, and medical care.

However, in today’s world, it would be nearly impossible for one to live life without a Teacher accepting some form of currency to purchase some of the basic supplies a Teacher would need. In order to live life without accepting money as an offering or gift, there would need to be Students nearby in all situations attending to every single need of the Teacher. This is highly unlikely and would burden others with constant and continuous care that could create complications for one’s life.

Since it was possible to function during the lifetime of The Buddha without a form of currency, he guided the Ordained Practitioners to not accept gold or silver, the primary form of currency during that time in history.

Today, Ordained Practitioners and Teachers who accept money as offerings and gifts will need to ensure they develop their life practice so that there is not craving/desire/attachment to money or wealth. If there is craving/desire/attachment to money or wealth, one will not experience liberation of mind - Enlightenment.

All Practitioners who are interested to attain Enlightenment will need to eliminate craving/desire/attachment to money and wealth. While one will need to acquire life sustaining resources to continue forward in this life, that can be accomplished without craving/desire/attachment to money or wealth.