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was not accepted. they ate. Therefore— By a monk who is intent on effacement, And is not heedless; Even what is allowable should not be done, Out of greed for gain. And what is said regarding a pond, the same method applies to the water-carrying channels of lotus ponds and so forth. 63. Whatever field or plot of land, a place where early grains, late grains, sugarcane, fruits, and other fruits grow, even if it is said, "I give it," it should be rejected, saying, "It is not allowable." But when it is said in an allowable manner, "I give it for the use of the four requisites," then it should be accepted. However, if it is said, "I give a forest, I give a wilderness," it is allowable. If people, without being instructed by the monks, cut down trees there, prepare late grains and so forth, and give a share to the monks, it is allowable. If they do not give, they should not be urged. If, due to some obstacle, those people depart and others do it, and they do not give anything to the monks, they should be stopped. If they say, "Venerable sir, didn't people previously cultivate crops here?" then it should be said, "They gave such and such allowable goods to the Saṅgha." If they say, "We will also give," then it is allowable. Referring to some land where crops grow, if they say, "We give a boundary," it is allowable. However, for the purpose of marking the boundary, pillars or stones should not be placed by oneself, for land is invaluable, and one might incur a pārājika for a small matter. But it should be said to the monastery attendants, "Our boundary goes by this place." Even if they take more, since it was spoken indirectly, there is no offense. But if kings, royal ministers, and so forth themselves have pillars placed and give it, saying, "Use the four requisites," it is indeed allowable. If someone digs a pond within the boundary or brings a water channel through the middle of the monastery, and the cetiya grounds, Bodhi tree grounds, and so forth are defiled, he should be stopped. If the Saṅgha, having received something, does not stop him due to attachment to gain, and one monk stops him, that monk alone is the authority. If one bhikkhu does not forbid, saying "Do not take it, you all," then he is on their side. The Sangha forbids, the Sangha is the master. Indeed, in Sangha's affairs, whoever performs a righteous act, he is the master. If, even when forbidden, one does it, having put the earth taken from below, below, and having put the earth taken from above, above, it should be filled up. If someone, wishing to give sugarcane as it is grown, or other grains, or gourds, pumpkins, etc., or creeper fruits, says, "I give this whole sugarcane field, the land for other grains, the creeper fruit garden," because it is connected with the land, it is not allowable, so said Mahāsumatthera. But Mahāpadumatthera said, "This is merely a verbal expression, that piece of land indeed belongs to the owners, therefore it is allowable." If one says, "I give a slave," it is not allowable. If it is said, "I give a park-keeper, I give a helper, I give one who makes things allowable," it is allowable. If the park-keeper performs work for the Sangha both before and after the meal, then all care, even for medicine, should be done for him, like for a novice. If he performs work for the Sangha only before the meal, and after the meal does his own work, then the evening meal should not be given. And those who, after doing work for the Sangha for five days, or for half a month, do their own work in the remaining time, for them too, food and evening meal should be given only during the time they are working. If there is no work for the Sangha, and they live by doing their own work, if they bring and give the wages for their manual labor, it should be accepted. If they do not give, nothing should be said. Whatever kind of washerman-slave, or weaver-slave, it is allowable to accept them under the name of a park-keeper. If they say, "We give cows," it should be refused, saying "It is not allowable." "Whence are these cows?" "They are given by the wise for the use of the five products of the cow." If it is said, "We too give them for the use of the five products of the cow," then they are allowable. The same rule applies to goats and so forth. "We give an elephant, a horse, a buffalo, a chicken, a pig." they say, it is not proper to accept. If some people say, "Venerable sirs, be of little trouble, we will take these and give you suitable goods," and they take them, it is proper. To release chickens and pigs into the forest, saying "May they live happily," is proper. When it is said, "We give this pond, this field, this land to the monastery," it is not permissible to refuse. 64. If someone, intending for a bhikkhu, should send money, gold, etc., for robes, through a messenger, saying, "With this money for robes, buy a robe and clothe such-and-such a bhikkhu with it," and if that messenger approaches that bhikkhu and says this, "Venerable sir, this money for robes has been brought for the venerable one; let the venerable one accept the money for robes," that bhikkhu should say to that messenger thus: "Friend, we do not accept money for robes; but we do accept a robe at the proper time, when suitable." If that messenger says to that bhikkhu thus, "Does the venerable one have any steward?" the bhikkhu who needs a robe should indicate a steward, either a monastery attendant or a lay follower, "Friend, that is a steward for bhikkhus." He should not say, "Give it to him," or "He will deposit it," or "He will exchange it," or "He will buy it." If that messenger, having informed that steward, approaches that bhikkhu and says thus, "Venerable sir, the steward whom the venerable one indicated, he has been instructed by me; let the venerable one approach him at the proper time, he will clothe you with a robe." The bhikkhu who needs a robe should approach the steward and urge him two or three times, remind him, "Friend, I have need of a robe." He should not say, "Give me a robe," "Bring me a robe," "Exchange a robe for me," "Buy a robe for me." If, urging and reminding him two or three times, he obtains that robe he accomplishes it, that is skillful. If he does not accomplish it, having gone there, he should stand silently, four times, five times, up to six times at most, pointing out the need. He should not sit on a seat. He should not accept an offering. He should not teach the Dhamma. When asked, "For what reason have you come?" he should only say, "Know, friend." If he sits on a seat, or accepts an offering, or teaches the Dhamma, he breaks the standing. If he is urged four times, he should stand four times. If he is urged five times, he should stand twice. If he is urged six times, he should not stand. For with one urging, two standings are broken. Just as one should not stand after being urged six times, so one should not urge after standing twelve times. Therefore, if he only urges and does not stand, six urgings are obtained. If he only stands and does not urge, twelve standings are obtained. If he both urges and stands, for one urging, two standings must be given up. There, if one goes repeatedly on the same day and urges six times, or goes once and says, "I have a need, friend, for a robe" six times, or if one goes repeatedly on the same day and stands twelve times, or goes once and stands in various places, he also breaks all urgings and all standings. What then of different days? If, striving further from that, he accomplishes that robe, there is a dukkaṭa for the effort, and it becomes nissaggiya upon acquisition. If he is unable to accomplish it, from whatever king or royal minister the robe-fund for that bhikkhu was brought, he should go himself to him, or send a messenger, saying: "Venerables, the robe-fund you sent for that bhikkhu is of no use to that bhikkhu. Venerables, make use of your own, lest what belongs to you be lost." This is the proper course there. But whoever does not he does not go himself, nor does he send a messenger, he incurs a dukkaṭa for breaking the rule. 65. But should one act in this way with all those who make things allowable? One should not act in that way. For this person who makes things allowable is briefly of two kinds: designated and undesignated. Among these, the designated is of two kinds: designated by a bhikkhu, and designated by a messenger. The undesignated is also of two kinds: the face-to-face allowable-maker, and the behind-the-back allowable-maker. Among these, the one designated by a bhikkhu is of four kinds, by way of being present or not present, and similarly the one designated by a messenger. How? Here, for the purpose of a robe for a bhikkhu, someone sends an unallowable item through a messenger. The messenger approaches that bhikkhu and says, "Bhante, this has been sent by so-and-so for your robe, please accept it." The bhikkhu rejects it, saying, "This is not allowable." The messenger asks, "Bhante, do you have an attendant?" And some lay followers, instructed by those who wish for merit to "attend to the bhikkhus," or who are familiar and intimate with bhikkhus, are attendants. One of them is sitting with the bhikkhu at that moment. The bhikkhu designates him, saying, "This is an attendant for bhikkhus." The messenger gives the unallowable item into his hand and goes, saying, "Buy a robe for the elder and give it to him." This is one designated by a bhikkhu in his presence. If he is not sitting with the bhikkhu, but the bhikkhu designates him, saying, "In such-and-such a village, so-and-so is an attendant for bhikkhus," then the messenger goes and gives the unallowable item into his hand, saying, "Please buy a robe for the elder and give it to him," and then returns and informs the bhikkhu and goes. This is one designated by a bhikkhu not in his presence.