After playing around with the webpage I finally got some other pages to display.
I just had to do some additions to the footnotes so that they weren’t only Taishō citations, I figure it might make the paper easier to follow in SuttaCentral, vs having to go to CBETA or NTI for the texts:
The Sarvāstivāda
It is the characteristic of the Sarvāstivāda to name the object “treasure” (寶) and this term is glossed as gold and silver. The Chinese and Sanskrit versions of the rule read as follows:
Chinese Sarvāstivāda:
Should any monk take with his own hands treasure, or have it taken, he commits an offence of expiation involving forfeiture. (T1435.23.51b6 /Sarv bu np 18)
Sanskrit Sarvāstivāda:
Should any monk take with his own hands treasure, or have it taken, or accept what is laid down [for him], he commits an offence of expiation involving forfeiture
(yaḥ punar bhikṣuḥ svahastaṃ rūpyam udgṛhṇīyād vā udgṛhṇayed vā nikṣiptaṃ vā sādhayen niṣargikā pātarantikā)
One reads the same term - treasure - in the Kāśyapīya Prātimokṣa. From the Sanskrit version of the Sarvāstivādin Prātimokṣasūtra, one learns that its Sanskrit equivalent is rūpya. This is reminiscent of the Pāli vinaya, where the term is used both in the introductory story and the canonical commentary is rūpiya, but in the rule itself, it is jātarūparajata.
[…]
The Mahīśāsaka
Now we come to the tradition of the Mahīśāsaka. Its training rule reads:
“Should any monk take with his own hands unworked [gold or] similar valuables, or have it taken, getting greedy and attached, he commits an offence of expiation involving forfeiture.” (T1425.22.311b15 / Lzh Mg Bu Vb NP 18)
By contrast, the Sanskrit Prātimokṣa-sūtra of both the Mahāsāṅghika and the Mahāsaṅghika-Lokottaravādin has a more elaborate formulation:
"Should any monk take with his own hands gold or silver, or have it taken, or even say “lay it down here” or accept what is being placed down [for him], he commits an offense of expiation involving forfeiture.
Mahā: yo puna bhikṣuḥ svahastaṃ jātarūparajataṃ udgṛhṇeya vā udgṛhṇāyeya (sic!) antamasato iha nikṣipehīti vā vadeya, upanikṣiptaṃ vā sādiyeya, niḥssargika (sic!) pācattikaṃ. (Pachow 1956:18)
Mahā-L: yo puna bhikṣuḥ svahastaṃ jātarūparajataṃ udgṛhṇeya vā udgṛhṇāpeya vā antamasato iha nikṣipehīti vā vadeya, upanikṣiptaṃ vaā saādiyeya, nissargikaṃ pācattikaṃ. (Tatia 1975:16)
The forbidden object in the various Vinayas, except for the Sarvāstivāda, is expressed by the term jātarūparajataṃ. It is rendered as “gold, silver, money and others (金銀錢等 T1458.560b11 / Lzh Mu Bu Pm)” in the Chinese Mūlasarvāstivāda. We read the similar rendering: gold, silver, money in the Mahīśāsaka and Dharmaguptaka, so presumably it is the same term jātarūparajataṃ in their original texts. In contrast to suvaṇṇa, which refers to worked gold, jātarūpa refers to gold in its natural state, i.e. unworked gold. In the Pāli, jātarūpa is glossed as “the colour of the teacher” (satthuvaṇṇo) and rajata as coins made not only of silver but also of copper, wood, or lac, or whatever is used for exchange in business (Vin III 238, 2: jātarúpaṃ nāma satthuvaṇṇo […]).
The Samantapāsādikā gives a further explanation. It says that jātarūpa refers to gold and the colour of gold is similar to that of the Blessed One, that is why it is called the colour of the teacher. But the text goes on to note that any splended metals which have the colour of the teacher can be called jātarūpa. On the other hand, the denotation of rajata is further extended to include “bones, pieces of hide, fruit, seeds of trees used as currency, whether they have been stamped with a figure or not” (Ṭhānissaro Bhikkhu 1994:215, Sp 689,21-690,7: jātarūparajatan ti ettha jātarūpan […]).
In the Chinese Mahāsāṅghika, we have these two peculiar terms (生色) (literally: “natural/genuine colour”) and (似色) (literally: “resembling colour”). In collating with the Sanskrit Prātimokṣa-sūtra of the Mahāsāṅghika (Pachow 1956:18), one finds that their corresponding term is jātarūparajata. The canonical commentary glosses (生色) as gold and (似色) as silver. Both gold and silver refer to “money and other articles used in the market” (T1425.22.311b21 / Lzh Mg Bu Vb NP 18). The commentary tells us what these terms refer to but not their meanings. In the following I shall attempt some interpretations.
The term (生色) is the Chinese rendering in its literal sense for jātarūpa, for jāta means born or produced and that is what the Chinese word (生) means. Apart from this, jāta also means natural, true, or good, likewise, in Chinese (生) also means bright and lively. Thus (生色) can be taken to mean natural or genuine colour, which often has the implication of excellence. This is reminiscent of the Pāli canonical and post-canonical commentaries, in which jātarūpa is glossed as “the colour of the teacher” (satthuvaṇṇo). The term (似色) (resembling colour), however, is not a literal translation of rajata. Although rajata is glossed as silver, it actually refers to coins made of all materials except gold. The “colour” in “resembling colour” would seem to refer to the first term (i.e. natural/genuine colour) and “resembling colour” refers to other coins, which, similar to gold, are also used as monetary exchange in business. That is why they are said to be resembling the natural/genuine colour, i.e. gold.
Alternatively a simpler interpretation is possible. In the case of metals, the Chinese character (生) means “unworked” as opposed to “worked”; (色) has the meaning of “class, kind …”. Thus (生色) means the unworked class [of gold], and (似色) means the similar class: the class [of valuables] similar to (生色) in terms of their value and use as currency in the market.
(Ven Juo-hsüeh Bhikkhunī, Who is Afraid of Gold and Silver? Ch 3: The Practice of the Rule: Underlying Concern and Further Development, pages 65-6 & 74-6 in Buddhist Studies: Papers of the 12th World Sanskrit Conference, see here this link works)
The Sanskrit Lokottaravādin parallel is San Lo Bi Vb NP 4.