The Vinaya is the life-blood of the Sāsana

Question: "A monk/nun should not accept money". In this century, some monks/nuns may say, sometimes they have to make a trip to another country for the sake of dhamma by self, then they have to keep the money in self when they make a trip. Whether this include breaking the vinaya?"

Answer: Yes! This is breaking the Vinaya. We better wait until some one has to be arrange for us if they want to abroad another country. We better try ourself first not for the sake of Dhamma.

He is indeed virtuous,

wise and righteous

who neither for his own sake

nor for the sake of another

(does any wrong),

who does not crave for sons,

wealth or kingdom,

and does not desire

success by unjust means. ( Buddha Dhammapada Verse: 84)

Question: I mean.. 'when a monk/nun traveling from one country to another country.. like a monk/nun was finish their study in one country or maybe they are invited at out country to make some chanting/ritual, then they have to get a flight alone, so at that time, they have to keep money .. in this trip, right? (I mean only when they are in trip/traveling).. is it allowing to bring money in the trip/when in traveling?

Answer: No way to accept money in any situation even while they are traveling.

Question: Is it written on Vinaya? and any commentary about it?

I mean, why they should not keep money, only when they are traveling, 'cos sometimes it is really easier for the monk/nun.. and other people/lay people for no need to spent their time to... accompany them.

Answer: Please read the following explanation. 

What devotees should know about

BHIKKHUS AND MONEY/ GOLD/ SILVER...

The life-blood of the Sāsana (Dispensation).....

"Vinayo nāma Sasanassa āyu" means "The Vinaya is the life-blood of the Sāsana" It was thus declared by the mahātheras of ancient times at the Buddhist Councils. We can therefore see the immense importance of the Vinaya in the dispensation. According to the Vinaya, Bhikkhus are forbidden to accept money/ gold/ silver in any way whatsoever. However, the Buddha permitted the acceptance of (material) requisites derived from the offerings of money, gold or silver.

An incident from the days of the Buddha.....

At one time a virtuous gentleman by the name of Maniculaka asked the Buddha whether the statement he had made at a meeting, `Bhikkhus ought not to accept the offering of money,' was true or not. To that the Buddha replied, "Headman, that which you stated is, indeed, true. Bhikkhus must not accept money. If money is allowable, it will be the same as allowing the enjoyment of the five sensual pleasures (including that of having a spouse and offspring). The person who accepts (such) money/ gold/ silver is one who is not a true Bhikkhu: he will definitely not be considered as one who is a son of the Sakkyan prince (The Buddha)."

However, should the monastery be with a leaking roof or some such, then Bhikkhus are permitted to don robes and do the rounds in the towns and villages to receive grass, thatch and other such materials in the same way as they receive offerings in their alms-food rounds. If at such time devotees who understand should ask, "Bhante, what is it that you need?", then it is permitted for the Bhikkhu to ask for grass, thatch, etc. that is required. The Bhikkhu must not ask for or make any hints in to receive money, gold or silver. Thus did the Buddha make a proclamation. (Gāmani Samyutta Pāli, 509-510.)

[If, while standing(waiting) in front of the devotees, they do not ask anything, the Bhikkhu, on his part, must not start to make any demands (except in the case of a Bhikkhu who is ill, he may ask for suitable medicines for his illness.) Otherwise, he should simply move on and stop at the next devotee's house.

Refusing the offering (of money/ gold/ silver).....

It remains the duty of any Bhikkhu to clearly indicate his refusal to accept, either verbally or by action, any offering of money/ gold/ silver. Also, Bhikkhus shall not direct such offering to be placed in a suitable/ secure location; nor shall he point to the Kappiya to hand over the offering; nor shall he ask the Kappiya to receive the offering. [Even though one may not have the desire or the intention to enjoy such offering, failure to show indication of refusal (either verbally or by action or manner) amounts to a Dukkata offense.

Inappropriate ways in offering money/ gold/ silver.....

Offering of money/ gold/ silver delivered with statements such as:

`I/we wish to offer 10 dollars/bahts, etc., (or),

`I/we wish to offer 10 dollars/bahts, etc. of allowable requisites': (or),

`I/we wish to offer 10 vatthu (objects/things)': (or),

`I/we wish to offer 10 navakamma (new work)'-

These statements are inappropriate/invalid ways in making the offering of money/ gold/ silver.[Even though the term `allowable requisites' may have been used, the appropriate term(s) `(monetary unit) worth (Bhikkhus' allowable requisites)/(Bhikkhus' allowable requisites) to the value of (monetary unit)'have not been uttered, and therefore, direct reference to money/ gold/ silver/ cash has been implied.] (See following paragraph for appropriate ways.)

Appropriate ways of offering allowable requisites to the value of money/ gold/ silver

In the offering, the donor himself must say,

"Bhante, please accept from me/us the offering of (say, 10 dollars) worth bhikkhus' allowable requisites whenever bhante wants /needs them.", (or),

"Bhante, please accept from me the offering of Bhikkhus' allowable requisites to the value of (say, 10 dollars)," (or),

"I/we have put in the care of Bhante's Kappiya (say, 10 dollars) worth Bhikkhu's allowable requisites. Please ask of him those Bhikkhus' allowable requisites whenever Bhante wants /needs them."

If the offering has been made accordingly, then it is appropriate and acceptable up to no more than the value of the specified amount offered.

If a donor says, "Bhante, I would like to offer Bhikkhus' allowable requisites to the value of that derived from this gold/silver/valuables", or, "I wish to offer for Navakamma (new work). Please direct me to the Kappiya. Please direct me to a suitable place for safekeeping", then the Bhikkhu may point to the Kappiya and/or to a suitable place. In so doing, the Bhikkhu is permitted to say only,"So-and-so is the Kappiya," and/or, "Such-and-such is a safe place." He must not say,"Give it to So-and-so", (or) "Keep it with So-and-so", (or), "Put it at such-and-such place."

If a devotee says, "Bhante, please consider me as your supporter of the four requisites", the Bhikkhu needs simply to regard him as such - meaning, the Bhikkhu is not allowed to ask for any requisites.

If the devotee/ donor says, " Bhante, please consider me as your supporter of the four requisites. Please ask for the allowable requisites when you need them', only then is the Bhikkhu permitted to ask for the requisites.

*NOTE : .....

*If devotees are desirous of supporting the Sangha in accordance with the Dhamma and the Vinaya, they need to study and practice the valid/allowable way of making offerings of money/ gold/ silver. It should be realized that a Bhikkhu who, even unknowingly, happens to accept requisites derived from money/ gold/ silver that has been offered in an unallowable way (with inappropriate words of speech), he would be committing an offense which may result in rebirth in the woeful realms. (Sārattha.3-379)

It should be noted that cheques, credit cards, money orders, bank drafts, saving certificates and bank account books also fall into the category of money/ gold/ silver.

Therefore, it is of the utmost importance that devotees be especially careful in making allowable (in words/verbally) those offerings concerning money/ gold/ silver. In this way, not only will Bhikkhus be prevented from committing any offenses but, devotees also will enjoy the benefits of their dāna in the present as well as in Samsāra, the round of rebirths.

Whether wisely chose a monk/nun which do not implement the Vinaya as a teacher?

Our journey through the round of rebirth (samsara) has been arduous and unrelenting because we have not penetrated the Four Noble Truths (Dhammas) with the three kinds of Full Understanding (Pariveda). Although the journey through samsāra is so extremely long that its beginning is inconceivable it is known, however, that its termination is, indeed, possible. The important thing in trying to penetrate the Four Noble Truths is the teacher. The Buddha exhorted again and again to seek a teacher. In actual fact, though, The Buddha is the most superior of all teachers. Unfortunately, The Buddha is now no longer here with us. Since the Parinibbāna of our Buddha, the Tipitaka has come to be our teacher as well as trustworthy companion. We are now wholly dependent upon this trustworthy companion for our liberation from samsāra.

Good companions can be sorted into four categories:

1.      the friend that is the power of the teachings as emanated from The Buddha's own lips:

2.      the friend that is the rulings promulgated by the Buddhist Councils' Theras on the record of words to be in accordance with those spoken by The Buddha;

3.      the friend that is the collection of commentaries of the words of The Buddha and,

4.      the friend that is the rulings made by those renowned Mahatheras such as the Mahasivathera, Mahapadumathera and others of the Sinhalese era.

Of these four categories of friends the first one, i.e., the power of the precious words (recorded/documented in Pali) that emanated directly from The Buddha's own lips is, undoubtedly, the best friend. However, the dhammas are extremely profound. The dhammas are very transcendental. For those who do not have the capability to intellectualise, it would be like a little rabbit trying to fathom the ocean. So, it is for certain that we will need the help of the other three friends as well. Our Most Venerable Pa-Auk Sayadaw had realized all of the above mentioned factors and therefore, all of his Dhamma talks and writings are replete with indispensable references to the Pali Commentaries. All of these texts are aimed at revealing to us how to approach such friends. The Sayadaw has told us that they are meant to act as a bridge or stepping-stone to the Visuddhimagga Commentary. It is the Sayadaw's wish that his students and disciples come to rely on these good friends just as he himself has been relying.If it is so, we need to understand who are the necessary qualifications for a qualified meditation teacher.

A meditation teacher should be good in pratice, well versed in the Tipitaka, and has mastered the skill at teaching. The highest qualification is , of course, the knowledge of a Buddha, which is out of our domain. Since The Buddha and his great disciples are no longer available, the best teacher you can now look for is an Arahant who is well versed in the Tipitaka; the second best is a non-returner; the third best is a once-returner; the fourth best is a stream-enterer.So how could we recognize is he really stream-enterer or not. This is the important thing to do consider. So following questions would make sence of us how to recognize does he reached stream-enterer or not according to the Theravada Monastic codes.

Question : Can a monk or a nun who takes money attain the stream-entry path and fruition?

Answer : According to Theravada teaching, if a Bhikkhu is a real Bhikkhu and takes money, he cannot attain the stream-entry path and fruition.Some Bhikkhus who take money say that they have attained the stream-entry path and fruition. If they are real Bhikkhus it is impossible. Regarding this I need to explain about some Theravada monastic codes. For a person to become a real Bhikkhu, he must fulfill five factors.

The first is a valid case (Vatthusampatti): which means the applicant must be free from faults. He must not killed his father, his mother, and Arahant, wounded The Buddha with evil intention, caused schism in the Sangha, committed sexual intercourse with a Bhikkhuni or Samanari, must not have fixed wrong view and he must be at least twenty years old.

The second factor is a valid chapter of Bhikkhus(Parisasampatti): When he is ordained there must be at least five real Bhikkhus if outside India, and at least ten real Bhikkhus is inside India, including his preceptor, to perform the formal act. If one, two or three of those Bhikkhus have committed a parajika, or if when one or some of those Bhikkhus were ordained not in accordance with the Vinaya rules, then the formal act is invalid.

The third factor is a valid boundary (Simasampatti): The boundary (sima ) must be valid. If the boundary is invalid, for example, the Uposatha hall in it is connected with any building outside the boundary with wires, water pipes etc,then the formal act is also invalid. And the distance between the Bhikkhus who participate in the formal act must be within an extended arm-length (hatthapasa ).

The fourth factor is a valid motion (Battisampatti): One of the Bhikkhus must recite the motion to inform the rest that the applicant is asking for Upasampada with whom as his preceptor. Then it must be followed by three announcements.If the motion and announcements are recited in the wrong order or not recited in full, then the formal act is invalid.

The fifth factor is a valid formal act (Kammavacasampatti): The formal act (Kammavaca) must be recited in correct grammer. If the grammer used is wrong, then the formal act is invalid and the applicant cannot become a real Bhikkhu.

When the five factors just mentioned are fulfilled, then the formal act is valid and the applicant becomes a real Bhikkhu. If a real Bhikkhu takes money and practise Samatha and Vippasana meditation, he cannot attain the stream-entry path and fruition, then he is certainly not a real Bhikkhu. Nowadays in Theravada tradition there is no more Bhikkhuni and Samaneri, so we cannot discuss about them. Now we have only Silashins; we may call them nuns: usually they observe only the eight precepts, which means they can accept money. Many Mahathera say that they should observe ten precepts because they wear robes, so they also should not accept money.

Hopefully these above answer could easily to recognize the teacher is noble one or not. If you cannot find a noble person to be  your teacher, you may look for one who is well versed in the Tipitaka, or at least well versed in two or three Nikayas. Actually it is not easy to fulfil the qualifications to be a good meditation teacher; it takes many years of hard work. Some people can practise well but are not good teaching. Many of you speak good English or Indonesian or Mandarin or French, but can all of you teach to someone these languages effectively? Likewise some meditation teachers do not know how to teach effectively. They do not check the meditators' experiences properly, consequently the meditators do not gain the true knowledge and some even become very confused.This answer might be depicts how to approach good teachers and friends in striving to know the Four Noble Truths. May you seek good teachers and friends very soon.

(Quoted and re-edit from Pa Auk Sayadaw's some Questions and answers during his all overseas retreats).