[71] **"For the sake of a bhikkhu" (bhikkhuṃ paneva uddissa)** means: for the benefit of a bhikkhu; that is, having made that bhikkhu the object (of his intention), he desires to clothe that bhikkhu (with robe-cloth).
**"King" (rājā)** means: whoever exercises kingship.
**"Royal official" (rājabhogga)** means: whoever is worthy of food and wages from the king.
**"Brahmin" (brāhmaṇa)** means: a brahmin by birth.
**"Householder" (gahapatika)** means: setting aside the king, the royal official, and the brahmin, the remainder are called householders.
**"Robe-fund" (cīvaracetāpana)** means: bullion, or gold, or a gem, or a pearl, or a cat's-eye gem, or crystal.
**"With this robe-fund"** means: with that which has been made ready.
**"Having exchanged it" (cetāpetvā)** means: having bartered it.
**"Clothe (him)" (acchādehi)** means: give (it to him).
If that messenger, having approached that bhikkhu, should say thus: "Venerable sir, this robe-fund has been brought for the sake of the venerable one; may the venerable one accept the robe-fund," then that messenger should be spoken to thus by that bhikkhu: "Friend, we do not accept a robe-fund; but we accept a robe, at the right time, one that is allowable (kappiya)."
If that messenger should say to that bhikkhu: "But is there anyone who is the venerable one's steward (veyyāvaccakara)?" then, bhikkhus, by a bhikkhu in need of a robe a steward should be indicated — a monastery attendant (ārāmika) or a lay follower — (with the words): "That person, friend, is the bhikkhus' steward." He should not say: "Give it to him," or "He will keep it," or "He will exchange it," or "He will purchase (a robe) with it."
If that messenger, having instructed that steward, approaches that bhikkhu and says thus: "Venerable sir, the person whom the venerable one indicated as steward has been instructed by me; let the venerable one approach him — he will clothe you with a robe at the right time," then, bhikkhus, by a bhikkhu in need of a robe the steward should be approached and prompted and reminded two or three times: "Friend, I have need of a robe." He should not say: "Give me a robe," "Bring me a robe," "Exchange (something) for a robe for me," "Purchase a robe for me." He may say so a second time; he may say so a third time. If he succeeds in obtaining it, that is good. If he does not succeed, he should go there and stand silently for that purpose; he should not sit on a seat, he should not accept food, he should not speak Dhamma. When asked, "For what reason have you come?" he should say: "You should know, friend." If he sits on a seat, or accepts food, or speaks Dhamma, he breaks the standing. He may stand a second time; he may stand a third time. Having prompted four times, he may stand four times; having prompted five times, he may stand twice; having prompted six times, he should not stand. If, striving beyond that, he succeeds in obtaining that robe, there is an offense of wrongdoing (dukkaṭa) in the effort; upon obtaining it, it becomes subject to forfeiture (nissaggiya). It should be forfeited to a Saṅgha, or to a group, or to an individual. "And thus, bhikkhus, should it be forfeited: …" — "This robe of mine, venerable sirs, obtained by more than three promptings and by more than six standings, is subject to forfeiture; I forfeit it to the Saṅgha." … "should give (it)" … "(they) should give (it)" … "I give (this) to the venerable one."
If he should not succeed in obtaining it, then he should either go himself to the place from which the robe-fund was brought for him, or a messenger should be sent (to say): "Venerable sirs, the robe-fund which you sent for the sake of a bhikkhu does not serve any purpose whatever for that bhikkhu. Let the venerable ones apply themselves to (recover) what is their own; let not what is yours be lost." **"This is the proper procedure (sāmīci) in that case"** means: this is the right conduct in that case.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.