[106] **"Whoever" (yo pana):** whoever, of whatever sort … [Pali elides] **"Bhikkhu":** … [Pali elides] … this is the bhikkhu intended in this sense.
**"Gold" (jātarūpa):** what is called "the hue of the Teacher" (satthuvaṇṇa) is meant.
**"Silver" (rajata):** a kahāpaṇa, a copper māsaka, a wooden māsaka, a lac māsaka — whatever passes in commerce.
**"Should take":** he takes it himself — it becomes subject to forfeiture (nissaggiya).¹
**"Should have it taken":** he has another take it — it becomes subject to forfeiture.²
**"Or should consent to its being deposited for him":** should he consent to its being deposited [with the words] "Let this be for the venerable one" — it becomes subject to forfeiture. It is to be forfeited in the midst of the Saṅgha.
And thus, bhikkhus, is it to be forfeited: That bhikkhu should approach the Saṅgha, arrange his upper robe over one shoulder, pay homage at the feet of the senior bhikkhus, sit down on his heels, raise his joined palms, and say thus: "Venerable sirs, I have received money (rūpiya). This of mine is subject to forfeiture; I forfeit it to the Saṅgha." Having forfeited it, the offense is to be confessed. The offense is to be acknowledged by an experienced, capable bhikkhu. If a monastery attendant or a lay follower comes there, he should be told: "Friend, know about this." If he says, "What should be brought with this?" he should not be told, "Bring this or bring that." What is allowable (kappiya) should be pointed out: ghee, or oil, or honey, or molasses. If, having exchanged it for that, he brings back what is allowable, it may be made use of by all except the receiver of the money. If it can be obtained thus, that is good; if it cannot be obtained, he should be told: "Friend, throw this away." If he throws it away, that is good; if he does not throw it away, a bhikkhu possessed of five qualities is to be agreed upon as discarder of money: one who would not follow a wrong course out of desire, would not follow a wrong course out of hatred, would not follow a wrong course out of delusion, would not follow a wrong course out of fear, and who would know what has been discarded and what has not been discarded.
And thus, bhikkhus, is he to be agreed upon: First the bhikkhu is to be asked; having been asked, the Saṅgha is to be informed by an experienced, capable bhikkhu: "Venerable sirs, let the Saṅgha listen to me. If it is the right time for the Saṅgha, let the Saṅgha agree upon the bhikkhu named so-and-so as discarder of money. This is the motion (ñatti). Venerable sirs, let the Saṅgha listen to me. The Saṅgha agrees upon the bhikkhu named so-and-so as discarder of money. Whichever venerable one approves of the agreement upon the bhikkhu named so-and-so as discarder of money, let him be silent; whichever one does not approve, let him speak. The bhikkhu named so-and-so has been agreed upon by the Saṅgha as discarder of money. It is approved by the Saṅgha; therefore it is silent. Thus do I hold it."
By that bhikkhu who has been agreed upon it is to be dropped without making a mark [of where it falls]. If he drops it having made a mark, there is an offense of wrongdoing (dukkaṭa).
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¹ [Edition note at "āhariyatu":] M. and Yu. editions read *āhariyyatu*; so also below. In all places *paṭiggahesi* appears [in those editions].
² [Edition note:] At both places M. and Yu. editions read *nissaggiyaṃ pācittiyaṃ*; the same everywhere.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.