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even though the meaning is established by "having gone," by way of common usage, "house" is said. But where that donor is, having gone there – this is the meaning here. Therefore it is said again: "having approached wherever." "Should make a suggestion" means should make a special arrangement, an additional provision. But in the word analysis, to show the manner in which the suggestion is made, "long or" and so on, is said. "Sādhu" is a particle of request. "Vata" is a particle of reflection. 'Ke. M' means one indicates oneself. 'Āyasmā' means one addresses or calls another. Since all this is merely a phrase, for a clear meaning, its meaning is not stated in the word-division. 'Kalyāṇakamyataṃ upādāya' means taking up the desire for good, the desire for beauty, the desire for excellence in mind, it is connected with "if he should fall into it". But since one who falls into it, taking up the desire for good, is one with a good purpose, a great purpose, therefore, in the word-division, abandoning the mere phrase, that very word is stated to show the intended meaning. But since merely falling into it does not lead to an offense, therefore "by his word" and so on is stated. 531. In "No offense for relatives" and so on, the meaning should be understood thus: there is no offense for one who falls into a choice regarding robes for relatives. "If one wishing to have an expensive item bought, has a cheap item bought" means: if a householder wishes to have a robe worth twenty (coins) bought, and one says, "Enough with this for me, give me one worth ten or eight," there is no offense. "Cheap" is stated only to prevent excess. But there is also no offense for an equal amount, and that is by value, not by measure. For this rule is about increasing value. Therefore, one who wishes to have an undergarment worth twenty (coins) bought, may also say, "Give me a robe of exactly that value." The rest is for clear meaning. The origins and so on are similar to the subsequent rules. The explanation of the first "Upakkhaṭa" rule is finished. 9. Explanation of the second "Upakkhaṭa" rule 532. In the second "Upakkhaṭa" also, the meaning should be understood in the same way. For it is like a supplementary regulation to this (first one). Only, in the first rule, harm was done to one person; in the second, to two. This is the only difference here. All the rest is similar to the first. And just as for two, so too for taking by harming many, an offense should be understood. The explanation of the second "Upakkhaṭa" rule is finished. 10. Explanation of the "Rāja" rule 7. By that time, it is a royal training rule. Therein, having informed the lay follower means having made him know, "Having bought a robe with this money, give it to the elder," this is the meaning of having said thus. Fifty-bound means a fine of fifty kahāpaṇas, it is said. "Fifty bound" is also a reading, meaning fifty defeated, fifty to be given. "Wait today, venerable sir," means, "Venerable sir, stay with us for one day today, please accept." He grasped means he took. You are defeated means you are conquered. 538-9. Royal property means he has property to be enjoyed from the king, "royal property" is also a reading, meaning he has property from the king. He should send means he should dispatch, but its word division is not stated because its meaning is clear. And just as for this, so too for phrases like "a robe, such and such a monk," it should be understood that the word division is not stated because their meaning is clear. Brought means conveyed. Appropriate in due time means at the right time, meaning, "when we have a need, then we take an appropriate robe." He who does the service means he who does the work, meaning he who makes it allowable. He was instructed by me means he was commanded by me, meaning he was told thus, "that when you have a need for a robe, he will give a robe." "I have need of a robe, friend" this is an indication of the characteristic of a request. For this statement should be said, or its meaning in any language; this is the characteristic of a request. But "Give me a robe" and so on are stated to show the manner of what should not be said, for these statements, or their meaning in any language, should not be said. He should be told a second time, he should be told a third time means "I have need of a robe, friend" this alone should be said up to three times. Thus, having shown the limit of the request indicated in "he should be requested, reminded two or three times," now, showing the meaning of the words "if, requesting and reminding two or three times, he should bring about that robe, this is skillful" in brief, "if he should bring about..." He accomplishes it, he says, "This is skillful." Thus, urging up to the third time, if he accomplishes that robe, he is able to accomplish it by way of his own acquisition, this is skillful, good, very good, excellent. Four times, five times, up to six times, one should stand silently, pointing out, this is the indication of the characteristic of standing. And "up to six times" is a neuter word of expression, for up to six times, one should stand silently, pointing out this robe, nothing else should be done, this is the characteristic of standing. There, the common silence for all standings, to show that, in the word division, "having gone there, silently," and so on, is said. There, one should not sit on a seat, even if told, "Sit here, venerable sir," one should not sit. One should not accept material things, even if asked, "Take some material thing, venerable sir," such as gruel or solid food, one should not take it. The Dhamma should not be spoken, even if asked, "Speak a blessing or an appreciation," nothing should be spoken, only when asked, "For what reason have you come?" should one say, "You know, friend." "When asked" – this is a locative case for the instrumental meaning. Or, "one who asks" is "when asked" – this is how the meaning here should be understood. For one who asks breaks the standing, meaning, breaks the reason for coming. Now, the three urgings and the six standings have been stated. There, showing the increase and decrease, he says, "Having urged four times," and so on. And because here, with one increase in urging, a decrease of two standings is stated, thus the characteristic "one urging, two times standing" is shown. So, by this characteristic, having urged three times, one should stand six times, having urged two times, one should stand eight times, having urged once, one should stand ten times. And just as it is said, "Having urged six times, one should not stand," so... It has been said that one should not make a demand after waiting twelve times. Therefore, if he demands but does not wait, six demands are allowed. If he waits but does not demand, twelve waitings are allowed. If he both demands and waits, for one demand, two waitings must be forfeited. Here, whoever goes repeatedly on the same day and demands six times, or goes once and says "Friend, I need a robe" six times. Likewise, whoever goes repeatedly on the same day and waits twelve times, or goes once and waits in various places, he too breaks all demands and all waitings. What then to say of one who does so on different days? Thus, this is the decision to be understood here. What means "where his robe-money is brought"? From which king or royal official his robe-money is brought. "Yatvassa" is also a reading. The meaning is the same. Some also read "Yatthassa" and explain the meaning as "in which place his robe-money is sent," but the wording does not fit. "There" means near that king or royal official; for this locative case is used in the sense of "near." "It does not benefit that bhikkhu in any way" means that robe-money does not accomplish even the slightest task for that bhikkhu. "Venerables, apply your own" means "Venerables, obtain your own property." "Let not your own be lost" means "Let not your property be lost." But whoever neither goes himself nor sends a messenger, in breaking the rule, incurs a dukkaṭa offense. Should one then act in this way with all proper-dealers? No, one should not. For this proper-dealer, in brief, is of two kinds: designated and undesignated. Among these, the designated is of two kinds: designated by a bhikkhu, designated by a messenger. The undesignated is also of two kinds: the proper-dealer who speaks face-to-face, the proper-dealer who speaks behind one's back. Among these, the one designated by a bhikkhu, face-to-face... This is of four kinds by way of direct indication. And also by indication through a messenger. How so? Here, someone sends an unsuitable item through a messenger for a monk's robe. The messenger approaches that monk and says: "This, venerable sir, has been sent by so-and-so for your robe. Please accept it." The monk refuses, saying: "This is not allowable." The messenger asks: "But, venerable sir, do you have a steward?" Or, commanded by merit-seeking lay followers: "Perform service for the monks," or, some stewards are known and trusted by the monks. One of them is sitting near the monk at that moment. The monk indicates him: "This is a steward for the monks." The messenger, giving the unsuitable item into his hand, says: "Buy a robe for the elder and give it," and departs. This is a direct indication by the monk. If he is not sitting near the monk, but the monk indicates: "In such-and-such a village, so-and-so is a steward for the monks." He goes, gives the unsuitable item into his hand, saying: "Please buy a robe for the elder and give it." Then he comes back, informs the monk, and departs. This is one indirect indication by the monk. That messenger does not come back and inform himself, but sends another, saying: "Venerable sir, I have given the robe-money into his hand. Please accept the robe." This is the second indirect indication by the monk. He does not send another, but as he goes, he tells the monk: