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　　These four together are called kappiyas pointed out by the messenger. In these four cases a bhikkhu should practise in exactly the same way as is said in Mendaka allowance which says:

　　Bhikkhus, there are people of faith and respect and if they should entrust money in the hands of a kappiya and instruct him saying, `With this money offer allowable requisites to this Venerable One,´ then bhikkhus I allow you to accept whatever allowable requisites are obtained with that money, but bhikkhus, in no way whatsoever do I allow money to be accepted or searched for.´

　　According to this allowance there is no limit to the number of times a bhikkhu can ask. A bhikkhu, who has not consented to the acceptance of the fund, even if he asked or stood for a thousand times is allowed to accept the allowable requisites obtained. If they do not give anything, then having appointed another person as his kappiya he should cause that person to bring the requisites. [A bhikkhu is not allowed to cause the money to be transferred from one kappiya to another. He should say to the new kappiya, `Someone has left a fund for robes with such and such and I need a robe.´] If he wishes to he can inform the original donor, but he does not have to if he does not wish to.

　　If the bhikkhu has been asked by the messenger in the same way as stated above and the bhikkhu replies, `I do not have a kappiya.´ Then if a certain person present at that time should hear that and say, `Friend bring that here, I will buy a robe for the Venerable One and give it to him.´ Then if that messenger should say, `Well then friend you give it,´ and having given that fund into that persons hands and without informing the bhikkhu should leave (without telling the bhikkhu that he should take a robe from that person). This is called becoming a kappiya by ones own mouth.

　　In another case if the messenger should simply give the fund to any person and tell him, `You give a robe to the Venerable One,´ and then leave. Then this is called becoming a kappiya by the mouth of another.

　　These last two types are called kappiyas which are not pointed out. In these cases a bhikkhu should practise in the same way as if they were people who are not relatives or who have not given an invitation to ask for requisites. If they of their own accord bring a robe and offer it then it can be accepted. If they don´t he should not say anything.

　　Even though in the rule only a messenger brings the fund, if the donor brings it himself or it is a fund for food or something else the procedure is the same as above.

　　4. Rupiya-samvohara-sikkhapada

　　Whatever bhikkhu should engage in the exchange of any of the various forms of gold, silver, or money has committed a nissaggiya pacittiya offense.

　　Rupiya-samvohara-sikkhapada prohibited the accepting of gold, silver, or money. This rule prohibits the exchange of gold, silver, and money for other things made of gold or silver (such as jewellery), or for allowable goods (such as robes, bowls, or other requisites). This rule also prohibits the exchange of allowable requisites, or things made of gold or silver, for gold, silver, or money.

　　The Samantapasadika commentary gives an explanation by way of an example called `the four unallowable bowls.´ It reads:

　　In order to show the great fault in breaking this rule the four unallowable bowls should be explained: If a bhikkhu having accepted money buys iron ore and has it smelted into iron and then made into an alms-bowl. Then this bowl is called a `great unallowable bowl´ because there is no way whatsoever by which it can be made allowable. If that bowl is broken up and made into cups they would also be unallowable. If it is made into a knife then tooth-woods made with…

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