user19141: I am trying to recall the formal/traditional way of offering help to a monk for the longevity of their ordination.
Being a steward doesn't seem like it's the answer I'm looking for. 
I have both met a family that does this for a monk with travel, etc.. and remember reading something about it in 'Stillness Flowing'. 
Thanks!

user471: Perhaps, this is what you're looking for. Please see the bolded text for something that you say to a Bhikkhu to help him, in the case that you're not a steward but just a layperson interested in donating.
From the footnotes of the "The Bhikkhus' Rules: A Guide for Laypeople" by Bhikkhu Ariyesako:

Footnote 105:
"The Buddha had to steer a middle course between
  honoring the laity's generosity and concern for the welfare of the
  Bhikkhu-Sangha and preventing the bhikkhus from receiving and using
  money. Thus, while bhikkhus are not allowed to receive money for their
  use, they are allowed to accept things obtained from a
  properly-deposited fund. This is usually done through the services of
  a monastery-steward who is entrusted with money provided by lay
  people. In our modern, money-dominated world this may appear as a
  subtle and refined point, however, it may be helpful to compare this
  arrangement to a special Trust Fund from which the beneficiaries (in
  this case, bhikkhus) can only receive material requisites. That is,
  the donor (temporarily) establishes a Trust Fund to provide a bhikkhu
  with requisites through the monastery-steward as manager." (HS ch.14)
"...the Buddha permitted money to be entrusted by a donor to a
  steward, who may be a monastery attendant or a lay follower, for the
  personal benefit of an individual bhikkhu, thus:
'There are, bhikkhus, people of faith and confidence (in the Sangha)
  who entrust money into the hands of monastery stewards saying, "With
  this, provide the bhikkhu so-and-so with what is allowable." I permit
  you, bhikkhus, to accept an allowable item obtained thereby. But this,
  bhikkhus, I do not say: that in any circumstances may gold, silver or
  money be accepted (by a bhikkhu, or) be looked about for (by him).'
"When the donors ask the bhikkhu, 'Has the Venerable One a steward?'
  or, 'Is there an appropriate place where I may deposit this money,' or
  some similar question, then the bhikkhu may point out a suitable
  steward, or he may indicate an appropriate place. Should the donor
  deposit the money with that steward, or in that place, then it is
  properly deposited." (AB)
Footnote 106:
"Money given to a steward of the Sangha
  (veyyaavaccakara), for the use of bhikkhus or to stewards of
  individual bhikkhus, is not given to the bhikkhus for them to possess.
  The steward holds the money of the donors in trust, and should a
  bhikkhu have legitimate reason to make use of this (travel for Dhamma,
  Requisites, Dhamma-books, etc.), he can request the steward to supply
  him with the article needed. He cannot purchase it himself. "This rule
  concerns money of which a bhikkhu has such thoughts as, 'It is mine'
  or 'It belongs to me' and which he intends to use for purposes other
  than those of Dhamma." (Paat. 1966 Ed.; p104-105)
Footnote 107:
"The Monastery-Steward: The monastery-steward is usually someone who
  is a close supporter of the monastery. Not only should he/she ideally
  be well-informed about the monastic guidelines relating to money, but
  also be knowledgeable about what is appropriate to provide and the
  proper procedures for doing so.
"When a fund has been properly established and the bhikkhu is in need
  of a requisite, he may approach that steward and state what he is in
  need of. Should a bhikkhu command the steward to: 'Buy me this,' it is
  considered a case of dubbhicaritata (wrong procedure) and that bhikkhu
  may not make use of any article obtained therefrom, although other
  bhikkhus may use it.
"It is a fault of Acknowledgement with Forfeiture [Nis. Paac.10] for a
  bhikkhu who receives a requisite by badgering the steward beyond
  verbally reminding him three times and standing silently up to six
  times. If the required requisite is not forthcoming the bhikkhu is
  obliged to inform the donor that the invitation to requisites has not
  been fulfilled. The Commentary says that if the bhikkhu does not
  inform the donor it is a fault of Wrong- Doing "for breaking a
  custom"). The donor may then take up the matter with the steward." (HS
  ch.14)
"A bhikkhu may not command (tell) either the donor or the steward what
  to do with regard to the gift of gold or money. However, he may give
  them hints, or suggestions, or any information, as long as these fall
  short of ordering the donor or steward. Also, a bhikkhu may not accept
  the ownership of gold or money offered to him indirectly, for example
  should a donor say to him, "In such and such a place is a certain
  amount of money, I give it to you." then the bhikkhu is obliged to
  reject the gift by words or by a gesture of refusal or by mental
  resolve (e.g., determining, "I do not accept this") otherwise he
  incurs [an offence of Confession with Forfeiture]." (AB)


user19171: I believe that you are looking for the term Pavarana.
Here is a description from The Bhikkhus' Rules: A guide for Laypeople:

Normally a bhikkhu will not ask for things. Instead, he will wait for
something to be offered. This is exemplified in the alms round where
the bhikkhu makes no request, does not even look at people, although
he may quietly wait to see if an offering is to be made before moving
on. One way that lay people enable a bhikkhu to ask them for help is
by making an invitation or pavarana.
The Buddha allowed a bhikkhu to accept pavarana or 'invitation.'
Such an invitation is made when lay people decide to commit themselves
to supplying medicines if a particular bhikkhu should ever become ill,
or it can be a broader offer of help. (Although a sick monk is allowed
to ask anyone for medicine, asking somebody who has already invited
him with a pavarana invitation is obviously preferable.) Therefore
if lay people meet a bhikkhu who seems worthy of help and support,
they may make such an invitation. Quite a number of the rules deal
with what and how much may be asked for when a donor makes this formal
invitation.
An invitation can therefore be quite specific about what is being
offered and how long that invitation will last. (Obviously, if
circumstances change or the request is unreasonable, the donor has no
obligations — and a conscientious bhikkhu is always sensitive about
this.)
A clear invitation will also help prevent misunderstandings. For
instance, the bhikkhu will know exactly what has been offered and so
will not ask for more than that; and the lay person will not be
overwhelmed by extravagant requests.
The original circumstances of the forty-seventh Confession Offence
were as follows:
A lay supporter possessed much 'medicinal ghee' so he invited the
monks to make use of it during the following four months. Much of the
medicine was still left, so he extended his invitation for another
four months and then extended it for life. The Buddha allowed this.
However, that same lay donor had once criticized the 'group-of-six'
monks because of their previous improper conduct so they decided to
take their revenge by asking him for an impossibly large amount of
medicine (ghee) and then criticized him when he could not immediately
produce what he had promised. This rule was set down:
"A bhikkhu who is not ill may accept (make use of) a four- month
invitation [pavarana] to ask for requisites. If he should accept
(make use of) it for longer than that — unless the invitation is
renewed or is permanent — it is [an offence of Confession.]" (Paac.
47; BMC p.393) When the invitation is more vague — for example, a lay
person may just say, "If you need anything, Bhante, let me know" — the
bhikkhu should not exceed the spirit of the invitation. In fact some
communities consider that an invitation in which the lay person does
not mention any time limit is valid only for four months and that
taking up the invitation beyond that time is an offence.
A bhikkhu is always allowed to ask for requisites from his relatives
without having formal invitation first. (Whether they actually supply
anything is, of course, up to them.) 'Relatives' are considered to be
those with whom the bhikkhu has common ancestors back through seven
generations, on both the mother's and father's side. Here 'in-laws'
are not counted as relatives.
"Thus all descendants of one's great-great-great-great-great-
great-great-grandfather are counted as one's relatives... [although] a
bhikkhu at present would be well-advised to regard as his relatives
only those blood-relations with whom ties of kinship are actually
felt." (BMC p.183)


19141: <p>I am trying to recall the formal/traditional way of offering help to a monk for the longevity of their ordination.</p>

<p>Being a steward doesn't seem like it's the answer I'm looking for. </p>

<p>I have both met a family that does this for a monk with travel, etc.. and remember reading something about it in 'Stillness Flowing'. </p>

<p>Thanks!</p>
 471: <p>Perhaps, this is what you're looking for. Please see the <strong>bolded</strong> text for something that you say to a Bhikkhu to help him, in the case that you're not a steward but just a layperson interested in donating.</p>

<p>From the footnotes of the "<a href="https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html" rel="nofollow noreferrer">The Bhikkhus' Rules: A Guide for Laypeople</a>" by Bhikkhu Ariyesako:</p>

<blockquote>
  <p>Footnote 105:</p>
  
  <p>"The Buddha had to steer a middle course between
  honoring the laity's generosity and concern for the welfare of the
  <em>Bhikkhu-Sangha</em> and preventing the <em>bhikkhus</em> from receiving and using
  money. Thus, while <em>bhikkhus</em> are not allowed to receive money for their
  use, they are allowed to accept things obtained from a
  properly-deposited fund. This is usually done through the services of
  a monastery-steward who is entrusted with money provided by lay
  people. In our modern, money-dominated world this may appear as a
  subtle and refined point, however, it may be helpful to compare this
  arrangement to a special Trust Fund from which the beneficiaries (in
  this case, <em>bhikkhus</em>) can only receive material requisites. That is,
  the donor (temporarily) establishes a Trust Fund to provide a <em>bhikkhu</em>
  with requisites through the monastery-steward as manager." (HS ch.14)</p>
  
  <p>"...the Buddha permitted money to be entrusted by a donor to a
  steward, who may be a monastery attendant or a lay follower, for the
  personal benefit of an individual <em>bhikkhu</em>, thus:</p>
  
  <p>'There are, <em>bhikkhus</em>, people of faith and confidence (in the <em>Sangha</em>)
  who entrust money into the hands of monastery stewards saying, "With
  this, provide the <em>bhikkhu</em> so-and-so with what is allowable." I permit
  you, <em>bhikkhus</em>, to accept an allowable item obtained thereby. But this,
  <em>bhikkhus</em>, I do not say: that in any circumstances may gold, silver or
  money be accepted (by a <em>bhikkhu</em>, or) be looked about for (by him).'</p>
  
  <p><strong>"When the donors ask the <em>bhikkhu</em>, 'Has the Venerable One a steward?'
  or, 'Is there an appropriate place where I may deposit this money,' or
  some similar question, then the <em>bhikkhu</em> may point out a suitable
  steward, or he may indicate an appropriate place. Should the donor
  deposit the money with that steward, or in that place, then it is
  properly deposited."</strong> (AB)</p>
  
  <p>Footnote 106:</p>
  
  <p>"Money given to a steward of the <em>Sangha</em>
  (<em>veyyaavaccakara</em>), for the use of <em>bhikkhus</em> or to stewards of
  individual <em>bhikkhus</em>, is not given to the <em>bhikkhus</em> for them to possess.
  The steward holds the money of the donors in trust, and should a
  <em>bhikkhu</em> have legitimate reason to make use of this (travel for Dhamma,
  Requisites, Dhamma-books, etc.), he can request the steward to supply
  him with the article needed. He cannot purchase it himself. "This rule
  concerns money of which a bhikkhu has such thoughts as, 'It is mine'
  or 'It belongs to me' and which he intends to use for purposes other
  than those of Dhamma." (Paat. 1966 Ed.; p104-105)</p>
  
  <p>Footnote 107:</p>
  
  <p>"The Monastery-Steward: The monastery-steward is usually someone who
  is a close supporter of the monastery. Not only should he/she ideally
  be well-informed about the monastic guidelines relating to money, but
  also be knowledgeable about what is appropriate to provide and the
  proper procedures for doing so.</p>
  
  <p>"When a fund has been properly established and the <em>bhikkhu</em> is in need
  of a requisite, he may approach that steward and state what he is in
  need of. Should a <em>bhikkhu</em> command the steward to: 'Buy me this,' it is
  considered a case of <em>dubbhicaritata</em> (wrong procedure) and that <em>bhikkhu</em>
  may not make use of any article obtained therefrom, although other
  <em>bhikkhus</em> may use it.</p>
  
  <p>"It is a fault of Acknowledgement with Forfeiture [Nis. Paac.10] for a
  <em>bhikkhu</em> who receives a requisite by badgering the steward beyond
  verbally reminding him three times and standing silently up to six
  times. If the required requisite is not forthcoming the <em>bhikkhu</em> is
  obliged to inform the donor that the invitation to requisites has not
  been fulfilled. The Commentary says that if the <em>bhikkhu</em> does not
  inform the donor it is a fault of Wrong- Doing "for breaking a
  custom"). The donor may then take up the matter with the steward." (HS
  ch.14)</p>
  
  <p>"A <em>bhikkhu</em> may not command (tell) either the donor or the steward what
  to do with regard to the gift of gold or money. However, he may give
  them hints, or suggestions, or any information, as long as these fall
  short of ordering the donor or steward. Also, a <em>bhikkhu</em> may not accept
  the ownership of gold or money offered to him indirectly, for example
  should a donor say to him, "In such and such a place is a certain
  amount of money, I give it to you." then the <em>bhikkhu</em> is obliged to
  reject the gift by words or by a gesture of refusal or by mental
  resolve (e.g., determining, "I do not accept this") otherwise he
  incurs [an offence of Confession with Forfeiture]." (AB)</p>
</blockquote>
 19171: <p>I believe that you are looking for the term <em><strong>Pavarana</strong></em>.</p>
<p>Here is a description from <a href="https://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html" rel="nofollow noreferrer">The Bhikkhus' Rules: A guide for Laypeople</a>:</p>
<blockquote>
<p>Normally a bhikkhu will not ask for things. Instead, he will wait for
something to be offered. This is exemplified in the alms round where
the bhikkhu makes no request, does not even look at people, although
he may quietly wait to see if an offering is to be made before moving
on. One way that lay people enable a bhikkhu to ask them for help is
by making an invitation or <strong>pavarana</strong>.</p>
<p>The Buddha allowed a bhikkhu to accept <strong>pavarana</strong> or 'invitation.'
Such an invitation is made when lay people decide to commit themselves
to supplying medicines if a particular bhikkhu should ever become ill,
or it can be a broader offer of help. (Although a sick monk is allowed
to ask anyone for medicine, asking somebody who has already invited
him with a <strong>pavarana</strong> invitation is obviously preferable.) Therefore
if lay people meet a bhikkhu who seems worthy of help and support,
they may make such an invitation. Quite a number of the rules deal
with what and how much may be asked for when a donor makes this formal
invitation.</p>
<p>An invitation can therefore be quite specific about what is being
offered and how long that invitation will last. (Obviously, if
circumstances change or the request is unreasonable, the donor has no
obligations — and a conscientious bhikkhu is always sensitive about
this.)</p>
<p>A clear invitation will also help prevent misunderstandings. For
instance, the bhikkhu will know exactly what has been offered and so
will not ask for more than that; and the lay person will not be
overwhelmed by extravagant requests.</p>
<p>The original circumstances of the forty-seventh Confession Offence
were as follows:</p>
<p>A lay supporter possessed much 'medicinal ghee' so he invited the
monks to make use of it during the following four months. Much of the
medicine was still left, so he extended his invitation for another
four months and then extended it for life. The Buddha allowed this.
However, that same lay donor had once criticized the 'group-of-six'
monks because of their previous improper conduct so they decided to
take their revenge by asking him for an impossibly large amount of
medicine (ghee) and then criticized him when he could not immediately
produce what he had promised. This rule was set down:</p>
<p>&quot;A bhikkhu who is not ill may accept (make use of) a four- month
invitation [<strong>pavarana</strong>] to ask for requisites. If he should accept
(make use of) it for longer than that — unless the invitation is
renewed or is permanent — it is [an offence of Confession.]&quot; (Paac.
47; BMC p.393) When the invitation is more vague — for example, a lay
person may just say, &quot;If you need anything, Bhante, let me know&quot; — the
bhikkhu should not exceed the spirit of the invitation. In fact some
communities consider that an invitation in which the lay person does
not mention any time limit is valid only for four months and that
taking up the invitation beyond that time is an offence.</p>
<p>A bhikkhu is always allowed to ask for requisites from his relatives
without having formal invitation first. (Whether they actually supply
anything is, of course, up to them.) 'Relatives' are considered to be
those with whom the bhikkhu has common ancestors back through seven
generations, on both the mother's and father's side. Here 'in-laws'
are not counted as relatives.</p>
<p>&quot;Thus all descendants of one's great-great-great-great-great-
great-great-grandfather are counted as one's relatives... [although] a
bhikkhu at present would be well-advised to regard as his relatives
only those blood-relations with whom ties of kinship are actually
felt.&quot; (BMC p.183)</p>
</blockquote>
