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therefore "by his word" and so on is said. In "application" means in the application of searching for suttas and so on. Desiring to acquire something expensive, but saying "enough for me with that, give me one worth ten or eight" when desiring to acquire a robe worth twenty, that is the meaning. "Of such a kind" means "thus equal share", by this it is said to be "equal". And indeed, that a by its value, not by its measure. For this rule is for increasing value. The explanation of the first rule concerning what is set aside is finished. 9. The explanation of the second rule concerning what is set aside Why should the meaning be understood in this way? He says, "For this," and so on. "Hi" is a particle in the sense of cause. There is no special difference, he says, "merely," and so on. The explanation of the second rule concerning what is set aside is finished. 10. The explanation of the rule concerning a king "Royal property" means property received from a king. "Royal official" means a king's minister. "Property from a king" means authority given by the king. "By this," and so on, means "having had a robe made with this robe-price, clothe such and such a monk with a robe." "Purity of arrival" means purity of origin. For if, having sent it by this proper method, one were to send it saying, "Give this to such and such a monk," and that messenger were to approach that monk and say, "Venerable sir, this robe-price has been brought for the venerable one; may the venerable one accept the robe-price" (Parajika 538), then even after refusing it, it is not permissible to point it out when asked by a proper agent. Therefore he says, "For if," and so on. "Concerning an improper object" means concerning gold, etc. "By such a messenger's word" means by such a messenger's word as "May the venerable one accept the robe-price." "Therefore" means because it is improper to accept. "Gold" means pure gold. "Silver" means coined silver. "By a kahapana" means a kahapana made of gold, or silver, or an ordinary one. "By a masaka" means whether it be a copper masaka, or a wooden masaka, or a lac masaka, whatever goes into circulation in whatever country, whenever, even if it is made of bone, or leather, or tree-fruit seeds, or has an imprinted form, or has no imprinted form, all of it here is to be understood as a masaka. And what is to be said here, we will explain in the rule concerning silver. "Pearls" means the eight kinds of pearls, such as those from an elephant's forehead. For indeed, an elephant's forehead Indeed, eight are the pearl-sources: boar's tusk, serpent's head, cloud, bamboo, fish's head, conch, oyster. Among these, those born of fish, conch, and oyster are marine; some born of serpents are also marine. The others are non-marine. However, since mostly marine pearls are seen in the world, and among those, mostly from oysters, the others only occasionally, therefore, to dispel confusion, it is said, "Pearl means marine pearl." As for gem, excluding lapis lazuli and the like, down to rock crystal, all gems of blue, yellow, and other color variations are to be understood as gems. However, a glass gem, made by heating, is acceptable for the value of bowls and other wares. Lapis lazuli is a gem the color of bamboo. Conch means a blowing conch, cleaned, pierced, mixed with jewels. A drinking conch, however, is not mixed with jewels, and it is acceptable for eye-salve and other medicines, and for the value of wares. Stone means a cleaned, pierced stone, mixed with jewels, the color of mung beans. But if not mixed with jewels, it is acceptable for sharpening knives and the like. And here, they say, "mixed with jewels" means "made by mixing with gold and heating." Coral means all coral, whether cleaned or uncleaned. Ruby means a red gem. Masāragalla means a variegated gem, which is also called "emerald." Seven grains means the seven grains, rice and the like, in their natural order. But because secondary grains like wild rice are included in the primary grains like rice, it is said, "seven grains." "Female and male slaves, fields, land, flower gardens, fruit orchards, and so on" Here, a female slave is of the types born in the household, bought with wealth, or brought by force. Likewise, a male slave. A field is where early crops grow. Land is where late crops grow. Or where both grow, that is a field. A plot of land not prepared for that purpose is land. Under the heading of "fields and land," lakes and ponds that have been dug are also included. A flower garden is one that produces flowers like the jasmine. A fruit orchard is one that produces fruits like mangoes. Not k And thus, it is not proper to accept for one's own sake. Even if someone brings gold and silver, saying, "I give this to the Sangha, or make a monastery, or a shrine, or a refectory, or any other such thing," even this is not proper to accept. "Indeed, for anyone who accepts for the sake of another, there is a dukkaṭa (wrongdoing)," it is stated in the Mahāpaccariya. Therefore, it is said, "It is not proper to accept for the sake of a shrine, or the Sangha, or a group, or individuals." But if, without addressing the Sangha, or a group, or an individual, they say, "We give this gold and silver to the shrine, we give it to the monastery, we give it for new construction," it is not proper to refuse. "These people say this," should be told to the proper-keepers. But if it is said, "For the sake of the shrine and so forth, you should take and keep it," then it should be refused, saying, "It is not proper for us to take it." "Veyyāvaccakara" means one who does work. Here, however, every doer of work is intended as a "veyyāvaccakara," therefore it is said, "proper-keeper." "That person, indeed," means speaking indirectly, "in such-and-such a street, in such-and-such a house, such-and-such a name." "And the other" means also indirectly indicated. "I have need, friend, of a robe" — this is connected with "an indication of a sign of request." There, "an indication of a sign of request" is an indication of a sign of request by speech. Therefore it is said, "If indeed," and so on. This speech, indeed, is connected with "should be spoken." Or the meaning of this is connected with "should be spoken in any language." But these words: "Give me a robe, bring me a robe, exchange a robe for me, cause a robe to be bought for me," or their meaning, should not be spoken in any language. Therefore it is said, "Give me," and so on. "Sādheyya" means "should accomplish." "Thus this is skillful" — thus, by requesting up to three times, that accomplishment of the robe, this is skillful, good, excellent — that is the meaning. Therefore it is said, "This is beautiful." Six times, pa... The limit is six times. This is an adjective for the action of "should stand." The meaning is that one should stand for a maximum of six times. Therefore, it is said, "This is a neuter word for the state of being." The meaning is that this is a neuter gender and number word for the mere meaning of the root, "should stand," as stated in the sense of being. One should not sit down. Even when it is said, "Venerable sir, please sit here," one should not sit down. One should not accept alms. Even when asked, "Venerable sir, please accept some alms," such as gruel or solid food, one should not accept anything. One should not speak the Dhamma. Even when asked, "Please speak a blessing or an anumodanā," one should not speak anything. It breaks the standing. It destroys the state of standing. Indeed, one who has come to receive a robe, having stood, and remaining silent, should only stand. One should not do anything like sitting. But by doing that, the standing is destroyed. Therefore, it is said, "It destroys the reason for coming." "The reason for coming is indeed the standing itself. Therefore, because one has done what was forbidden, 'should not be done,' when sitting and so on are done, one breaks one of the six standings." This is the intention here. One should stand silently for a maximum of six times, having been designated. "Nothing else should be done" is indeed the characteristic of standing. Therefore, it is said, "This," and so on. There, "this" refers to the statement: "Four times, five times, a maximum of six times, one should stand silently, having been designated." And here, some say, "If sitting and so on are done, one cannot receive the robe again." Others say, "Two standings are lost." Still others say, "One standing is lost." He both questions and stands. "He stands in various places." This refers to standing for the robe in various places, moving away from the place where the questioner stood. Here, in these two places of questioning. But what about all those who perform proper actions? Should one act in this way? One should not act in this way. For this "suitable-maker" is briefly stated to be 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 suitable-maker who speaks openly, and the suitable-maker who speaks behind one's back. Among these, the one designated by a bhikkhu is of four kinds, depending on whether it is face-to-face or not face-to-face. Similarly, the one designated by a messenger is also of four kinds. How so? Here, someone sends an unsuitable item to a bhikkhu for a robe, through a messenger. The messenger approaches that bhikkhu and says, "Venerable sir, this has been sent by so-and-so for your robe. Please accept it." The bhikkhu refuses, saying, "This is not suitable." The messenger asks, "Venerable sir, do you have a steward?" And there are some stewards who are instructed by meritorious lay followers to "perform services for the bhikkhus," or who are known and trusted by the bhikkhus. One of them is sitting with the bhikkhu at that moment. The bhikkhu designates him, saying,