… at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain monk was bathing in the river Aciravatī. And a certain brahmin, having put down a purse of five hundred (pieces) on the dry ground, having forgotten it while bathing in the river Aciravatī, went away. Then that monk, thinking, "Do not let this purse of that brahmin be lost," took hold of it. Then that brahmin, having remembered, having run back quickly, spoke thus to that monk: "Good sir, did you not see my purse?" Saying, "Here (it is), brahmin," he gave it back (to him).

Then it occurred to that brahmin: "Now by what device can I not give an ample reward to this monk?" Saying, "Good sir, I did not have five hundred (pieces), I had a thousand (pieces)," having obstructed him, he set him free. Then that monk, having gone to the monastery, told this matter to the monks. Those who were modest monks … spread it about, saying:

"How can this monk pick up treasure?" …

"Is it true, as is said, that you, monk, picked up treasure?"

"It is true, lord," he said.

The enlightened one, the lord, rebuked him, saying:

"How can you, foolish man, pick up treasure? It is not, foolish man, for pleasing those who are not (yet) pleased … And thus, monks, this rule of training should be set forth:

"Whatever monk should pick up or should cause (another) to pick up treasure or what is considered as treasure, there is an offence of expiation."

And thus this rule of training for monks came to be laid down by the lord.

Now at that time there came to be a festival in Sāvatthī. People, having adorned themselves with ornaments, went to the pleasure ground. Visākhā, Migāra’s mother, thinking: "Having adorned myself with ornaments, I will go to the pleasure ground," having departed from the village, thinking: "Having gone to the pleasure ground, what shall I do? What now if I should pay homage to the lord?" having taken off the jewelry, having tied it up into a bundle with an upper robe, she gave it to a slave-woman, saying: "Come along, take this bundle." Then Visākhā, Migāra’s mother, approached the lord; having approached, having greeted the lord, she sat down at a respectful distance. As she was sitting down at a respectful distance, the lord gladdened … delighted Visākhā, Migāra’s mother, with talk on dhamma. Then Visākhā, Migāra’s mother, gladdened … delighted by the lord with talk on dhamma, rising up from her seat, having greeted the lord, departed keeping her right side towards him. Then the slave-woman, having forgotten that bundle, went away. A monk, having seen it, told this matter to the lord. He said:

"Well then, monk, having picked it up, lay it aside." Then the lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: "I allow you, monks, having picked up or having caused (someone) to pick up treasure or what is considered as treasure that is within a monastery, to lay it aside, thinking, ‘It will be for him who will take it.’ And thus, monks, this rule of training should be set forth:

"Whatever monk should pick up or should cause (someone) to pick up treasure or what is considered as treasure, except within a monastery, there is an offence of expiation."

And thus this rule of training for monks came to be laid down by the lord.

Now at that time in the Kāsi country there came to be a village in which there was business for the householder, Anāthapiṇḍika, so that an inmate came to be enjoined by the householder, saying: "If the revered sirs come, you should make a meal (for them)." Now at that time several monks, walking on alms-tour in the Kāsi country, came up to the village in which there was business for the householder, Anāthapiṇḍika. That man saw these monks coming from afar, and seeing them, he approached these monks; having approached, having greeted these monks, he spoke thus:

"Honoured sirs, let the masters consent to the householder’s meal for tomorrow." The monks consented by becoming silent. Then that man, at the end of that night, having had sumptuous solid foods and soft foods prepared, having had the time announced, having taken off a finger-ring, having served these monies with the meal, said: "Having eaten, let the masters go away, and I will go back to business," and having forgotten the finger-ring, he went away. The monks, having seen it, saying: "If we go away, this finger-ring will be lost," sat still just there. Then that man, returning from business, having seen these monks, spoke thus :

"Honoured sirs, why are the masters sitting still just there?" Then these monks, having told this matter to that man, having arrived at Sāvatthī, told this matter to the monks. The monks told this matter to the lord. Then the lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

"I allow you, monks, having picked up or having caused (someone) to pick up treasure or what is considered as treasure, that is within a monastery or within a house, to lay it aside, thinking, ‘It will be for him who will take it.’ And thus, monks, this rule of training should be set forth:

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"Whatever monk should pick up or should cause (someone) to pick up treasure or what is considered as treasure, except within a monastery or within a house, there is an offence of expiation. But if a monk, having picked up or caused (someone) to pick up treasure or what is considered as treasure, that is within a monastery or within a house, it should be laid aside, thinking, ‘It will be for him who will take it.’ This is the proper course here."

Whatever means: … monk is to be understood in this case.

Treasure means: pearl, crystal, lapis lazuli, mother-of-pearl, quartz, coral, gold, silver, ruby, cat’s-eye.

What is considered as treasure means: that which is of profit, of use to people, this is called what is considered as treasure.

Except within a monastery or within a house means: setting aside within a monastery, within a house. Within a monastery means: inside a monastery when the monastery is fenced in; the precincts when it is not fenced in. Within a house means: inside the house when a house is fenced in; the precincts when it is not fenced in.

Should pick up means: if he himself picks it up, there is an offence of expiation.

Should cause (someone) to pick up means: if he makes another pick it up, there is an offence of expiation.

But if a monk, having picked up or having caused (someone) to pick up treasure … it should be laid aside means: having made a mark by a form or by a sign, having laid it aside, it should be pointed out, saying: ‘Let him come whose goods are lost.’ If he comes there, it should be said to him, ‘Sir, what are your goods like?’ If he succeeds in obtaining them by the form or by the sign, they should be given (to him). If he does not succeed in obtaining them, it should be said (to him), ‘Examine them, sir.’ In setting out from that residence he may set out, having deposited them in the hand(s) of those who there are suitable monks. But if the monks are not suitable, he may set out, having deposited them in the hands of those who there are suitable householders.

This is the proper course here means: this is the appropriate course here.

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There is no offence if, having picked up or having caused (someone) to pick up treasure or what is considered as treasure that is within a monastery or within a house, he lays it aside thinking: ‘It will be for him who will take it’; if he takes on trust what is considered as a jewel; if he takes it for the time being; if he thinks it is rag-robes; if he is mad, if he is the first wrong-doer.

The Second

1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena aññataro bhikkhu aciravatiyā nadiyā nahāyati. aññataropi brāhmaṇo pañcasatānaṃ thavikaṃ thale nikkhipitvā aciravatiyā nadiyā nahāyanto vissaritvā agamāsi. atha kho so bhikkhu—  "tassāyaṃ brāhmaṇassa thavikā, mā idha nassī"ti aggahesi. atha kho so brāhmaṇo saritvā turito ādhāvitvā taṃ bhikkhuṃ etadavoca—  "api me, bho, thavikaṃ passeyyāsī"ti? "handa, brāhmaṇā"ti adāsi. atha kho tassa brāhmaṇassa etadahosi—  "kena nu kho ahaṃ upāyena imassa bhikkhuno puṇṇapattaṃ na dadeyyan"ti. "na me, bho, pañcasatāni, sahassaṃ me"ti palibundhetvā muñci.

2 atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma bhikkhu ratanaṃ uggahessatī"ti … pe …   "saccaṃ kira tvaṃ, bhikkhu, ratanaṃ uggahesī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe …   kathañhi nāma tvaṃ, moghapurisa, ratanaṃ uggahessasi. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe …   evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

3 "yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan"ti.

4 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

5 tena kho pana samayena sāvatthiyā ussavo hoti. manussā alankatappaṭiyattā uyyānaṃ gacchanti. visākhāpi migāramātā alankatappaṭiyattā "uyyānaṃ gamissāmī"ti gāmato nikkhamitvā—  "kyāhaṃ karissāmi uyyānaṃ gantvā, yannūnāhaṃ bhagavantaṃ payirupāseyyan"ti ābharaṇaṃ omuñcitvā uttarāsangena bhaṇḍikaṃ bandhitvā dāsiyā adāsi—  "handa, je, imaṃ bhaṇḍikaṃ gaṇhāhī"ti. atha kho visākhā migāramātā yena bhagavā tenupasankami; upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. atha kho sā dāsī taṃ bhaṇḍikaṃ vissaritvā agamāsi. bhikkhū passitvā bhagavato etamatthaṃ ārocesuṃ. "tena hi, bhikkhave, uggahetvā nikkhipathā"ti. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, ratanaṃ vā ratanasammataṃ vā ajjhārāme uggahetvā vā uggahāpetvā vā nikkhipituṃ—  ‘yassa bhavissati so harissatī’ti. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

6 "yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā, aññatra ajjhārāmā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyan"ti.

7 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

8 tena kho pana samayena kāsīsu janapade anāthapiṇḍikassa gahapatissa kammantagāmo hoti. tena ca gahapatinā antevāsī āṇatto hoti—  "sace bhadantā āgacchanti, bhattaṃ kareyyāsī"ti. tena kho pana samayena sambahulā bhikkhū kāsīsu janapade cārikaṃ caramānā yena anāthapiṇḍikassa gahapatissa kammantagāmo tenupasankamiṃsu. addasā kho so puriso te bhikkhū dūratova āgacchante. disvāna yena te bhikkhū tenupasankami; upasankamitvā te bhikkhū abhivādetvā etadavoca— "adhivāsentu, bhante, ayyā svātanāya gahapatino bhattan"ti. adhivāsesuṃ kho te bhikkhū tuṇhībhāvena. atha kho so puriso tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā kālaṃ ārocāpetvā angulimuddikaṃ omuñcitvā te bhikkhū bhattena parivisitvā—  "ayyā bhuñjitvā gacchantu, ahampi kammantaṃ gamissāmī"ti angulimuddikaṃ vissaritvā agamāsi. bhikkhū passitvā—  "sace mayaṃ gamissāma nassissatāyaṃ angulimuddikā"ti tattheva acchiṃsu. atha kho so puriso kammantā āgacchanto te bhikkhū passitvā etadavoca—  "kissa, bhante, ayyā idheva acchantī"ti? atha kho te bhikkhū tassa purisassa etamatthaṃ ārocetvā sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesuṃ. bhikkhū bhagavato etamatthaṃ ārocesuṃ.

9 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, ratanaṃ vā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipituṃ—  ‘yassa bhavissati so harissatī’ti. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

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10 "yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā, aññatra ajjhārāmā vā ajjhāvasathā vā, uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṃ. ratanaṃ vā pana bhikkhunā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṃ—  ‘yassa bhavissati so harissatī’ti. ayaṃ tattha sāmīcī"ti. (84:133)

11 yo panāti yo yādiso … pe … bhikkhūti … pe …   ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

12 ratanaṃ nāma muttā maṇi veḷuriyo sankho silā pavālaṃ rajataṃ jātarūpaṃ lohitanko masāragallaṃ.

13 ratanasammataṃ nāma yaṃ manussānaṃ upabhogaparibhogaṃ, etaṃ ratanasammataṃ nāma.

14 aññatra ajjhārāmā vā ajjhāvasathā vāti ṭhapetvā ajjhārāmaṃ ajjhāvasathaṃ.

15 ajjhārāmo nāma parikkhittassa ārāmassa anto ārāmo, aparikkhittassa upacāro.

16 ajjhāvasatho nāma parikkhittassa āvasathassa anto āvasatho, aparikkhittassa upacāro.

17 uggaṇheyyāti sayaṃ gaṇhāti, āpatti pācittiyassa.

18 uggaṇhāpeyyāti aññaṃ gāhāpeti, āpatti pācittiyassa.

19 ratanaṃ vā pana bhikkhunā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbanti rūpena vā nimittena vā saññāṇaṃ katvā nikkhipitvā ācikkhitabbaṃ—  "yassa bhaṇḍaṃ naṭṭhaṃ so āgacchatū"ti. sace tattha āgacchati so vattabbo—  "āvuso, kīdisaṃ te bhaṇḍan"ti? sace rūpena vā nimittena vā sampādeti dātabbaṃ, no ce sampādeti "vicināhi, āvuso"ti vattabbo. tamhā āvāsā pakkamantena ye tattha honti bhikkhū patirūpā, tesaṃ hatthe nikkhipitvā pakkamitabbaṃ. no ce honti bhikkhū patirūpā, ye tattha honti gahapatikā patirūpā, tesaṃ hatthe nikkhipitvā pakkamitabbaṃ.

20 ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā.

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21 anāpatti—  ratanaṃ vā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati—  "yassa bhavissati so harissatī"ti, ratanasammataṃ vissāsaṃ gaṇhāti, tāvakālikaṃ gaṇhāti, paṃsukūlasaññissa, ummattakassa, ādikammikassāti.

22 ratanasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ.