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to the Blessed One. Then the Blessed One, on account of this cause, on account of this incident, gave a Dhamma talk and addressed the monks: “I allow, monks, to receive exchange robes from five: from a monk, from a bhikkhunī, from a female trainee, from a male novice, from a female novice. I allow, monks, to receive exchange robes from these five. And thus, monks, you should recite this training rule. Whatever monk should receive a robe from the hand of a bhikkhunī who is not a relative, except for an exchange robe, it is an offense entailing relinquishment and expiation. ‘Whatever’ means whoever, whatever kind… (etc.) ‘Monk’ means… (etc.) ‘Monk’ in this context refers to this intended monk. ‘Not a relative’ means not connected by mother or by father up to the seventh generation of grandfathers. ‘Bhikkhunī’ means one who has received ordination in both Sanghas. ‘Robe’ means any one of the six robes, the last one suitable for determination. ‘Except for an exchange robe’ means excluding an exchange robe. ‘Receives’: on the attempt, an offense of wrong-doing. On obtaining, it is an offense entailing relinquishment. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, monks, it should be relinquished Sir... (etc.) This robe of mine, venerable sir, received from the hand of a bhikkhuni who is not a relative, except for an exchange, is to be relinquished. I relinquish this to the Sangha. ... (etc.) may give... (etc.) may give... (etc.) I give it to the venerable one. 513. From a non-relative, perceiving her as a non-relative, one receives a robe, except for an exchange: it is to be relinquished, an offense of expiation. From a non-relative, being in doubt, one receives a robe, except for an exchange: it is to be relinquished, an offense of expiation. From a non-relative, perceiving her as a relative, one receives a robe, except for an exchange: it is to be relinquished, an offense of expiation. From the hand of a fully ordained one, one receives a robe, except for an exchange: an offense of wrong-doing. From a relative, perceiving her as a non-relative: an offense of wrong-doing. From a relative, being in doubt: an offense of wrong-doing. From a relative, perceiving her as a relative: no offense. 514. No offense for a relative. For an exchange of a small one for a large one, or a large one for a small one. When a bhikkhu takes it on trust. When one takes it for a temporary period. When one takes other requisites apart from a robe. For a female trainee. For a female novice. For an insane person. For the first offender. The fifth training rule concerning the receiving of robes is finished. 6. The training rule concerning asking from an unknown person. 515. At that time, the Buddha, the Blessed One, was dwelling at Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, the venerable Upananda the Sakyan was skilled at giving a Dhamma talk. Then a certain son of a wealthy merchant approached the venerable Upananda the Sakyan; having approached, he paid homage to the venerable Upananda the Sakyan and sat down to one side. To that son of a wealthy merchant, seated to one side, the venerable Upananda the Sakyan instructed, urged, inspired, and gladdened with a Dhamma talk. Then that son of a wealthy merchant, having been instructed, urged, inspired, and gladdened with a Dhamma talk by the venerable Upananda the Sakyan, approached the venerable Upananda said this to the Sakyaputta: "Speak, venerable sir, what is needed. We are able, venerable sir, to give whatever robes, almsfood, lodgings, medicines for the sick, and requisites." "If you, friend, wish to give to me, give one cloth from here." "Indeed, venerable sir, how can we noble sons go with just one cloth? Wait, venerable sir, until I go home. Having gone home, I will send one cloth from here, or one even better." A second time, the venerable Upananda the Sakyaputta said this to that merchant's son: "If you, friend, wish to give to me, give one cloth from here." "Indeed, venerable sir, how can we noble sons go with just one cloth? Wait, venerable sir, until I go home. Having gone home, I will send one cloth from here, or one even better." A third time, the venerable Upananda the Sakyaputta said this to that merchant's son: "If you, friend, wish to give to me, give one cloth from here." "Indeed, venerable sir, how can we noble sons go with just one cloth? Wait, venerable sir, until I go home. Having gone home, I will send one cloth from here, or one even better." "But why, friend, do you, unwilling to give, make an offer, when you offer and then do not give?" Then that merchant's son, being pressed by the venerable Upananda the Sakyaputta, gave one cloth and went away. People said this to that merchant's son: "Why, good sir, do you come with only one cloth?" Then that merchant's son reported this matter to those people. People complained, grumbled, and criticized: "These Sakyaputta ascetics are greedy and discontent. It is not easy to even make an invitation for a meal for them. How can they take a cloth when a merchant's son is making an invitation for a meal!" The monks heard those people's... of people complaining, grumbling, criticizing. Those monks who were of few wishes… they complained, grumbled, criticized: “How can Venerable Upananda the Sakyan ask a rich man’s son for a robe?” Then those monks, having criticized Venerable Upananda the Sakyan in many ways, reported the matter to the Blessed One… “Is it true, Upananda, that you asked a rich man’s son for a robe?” “It is true, Blessed One.” “Is he a relative of yours, Upananda, or not a relative?” “Not a relative, Blessed One.” “Not a relative, foolish man, one who is not a relative does not know what is suitable or unsuitable, what is present or not present. How can you, foolish man, ask a rich man’s son, who is not a relative, for a robe? This, foolish man, is not for the conversion of the unconverted… And thus, monks, you should recite this training rule: “Should any monk ask a householder or householder’s wife, who is not a relative, for a robe, it is a *nissaggiya pācittiya*.” Thus was this training rule enacted by the Blessed One for the monks. At that time, many monks were traveling on the road from Saketa to Savatthi. On the way, thieves came out and robbed those monks. Then those monks, thinking, “The Blessed One has forbidden asking a householder or householder’s wife, who is not a relative, for a robe,” hesitated and did not ask. They went to Savatthi as if naked and greeted the monks. The monks said: “These ascetics, friends, are fine, who greet these monks.” They said: “We are not ascetics, friends, we are monks.” The monks said to Venerable Upali: “Please, friend Upali, question them.” Then, being questioned by Venerable Upali, those monks reported the matter. Then Venerable Upali, having questioned those monks, [reported to the monks]. He said this: ‘‘These are bhikkhus, friends. Give them robes.’’ Those bhikkhus who were of few desires... they complained, grumbled, and criticized: ‘‘How indeed can bhikkhus come naked! Should they not come having covered themselves with grass or leaves?’’ Then those bhikkhus, having criticized them in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion, on this matter, having given a Dhamma talk, addressed the bhikkhus: ‘‘I allow, bhikkhus, for one whose robe has been stolen or whose robe has been lost, to request a robe from an unknown householder or householder’s wife. Whatever dwelling he first approaches, if there is a monastery robe of the Sangha, or an upper covering, or a ground covering, or a cushion cover, he may take it and wear it, and having obtained it, I will put it back.’’ If there is no monastery robe of the Sangha, or upper covering, or ground covering, or cushion cover, he should come having covered himself with grass or leaves; he should certainly not come naked. Whoever should come [naked], there is an offense of wrong-doing. And thus, bhikkhus, you should recite this training rule – 518. ‘‘Should any bhikkhu request a robe from an unknown householder or householder’s wife, except at the proper time, it is an offense entailing relinquishment and expiation. Therein this is the proper time – when a bhikkhu’s robe has been stolen or his robe has been lost. This is the proper time therein.’’ 519. Whoever means whoever of whatever kind... bhikkhu means... in this context, bhikkhu is intended. An unknown person means one not related by mother or by father up to the seventh generation of grandfathers. A householder means anyone who dwells in a house. A householder’s wife means anyone who dwells in a house. A robe means any one of the six robes, the last one suitable for formal determination. Except at the proper time means excluding the proper time. One whose robe has been stolen means a bhikkhu whose robe has been stolen by kings or by thieves. or by rogues, or by anyone, it has been seized. A monk whose robe is lost means his robe has been burnt by fire, or swept away by water, or eaten by rats or termites, or is worn out from use. He requests outside of the proper time, for the attempt, a dukkaṭa. Upon receiving it, it is nissaggiya. It must be relinquished to the Sangha, or to a group, or to an individual. And thus, monks, it must be relinquished… (as before) … "This robe of mine, venerable sirs, was requested from an unknown householder, outside of the proper time, it is nissaggiya. I relinquish this to the Sangha"… (as before) … "may give"… (as before) … "may give"… (as before) … "I give to the venerable one." 520. If, regarding an unknown person, he perceives them as unknown, and requests a robe outside of the proper time, it is nissaggiya pācittiya. If, regarding an unknown person, he is in doubt, and requests a robe outside of the proper time, it is nissaggiya pācittiya.