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and causes a choice in the robe, there is a nissaggiya pācittiya. If, in a known person, he perceives an unknown person, there is an offense of dukkaṭa. If, in a known person, he is in doubt, there is an offense of dukkaṭa. If, in a known person, he perceives a known person, there is no offense. 531. There is no offense for known persons, for those who have been invited, for the sake of another, with one's own money, if, intending to have a valuable one made, he has a cheap one made, for one who is insane, for the first wrongdoer. The eighth training rule concerning prepared robes is finished. 9. The Second Training Rule Concerning Prepared Robes 532. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, a certain man said to a certain man, “I will clothe the venerable Upananda with a robe.” And he also said, “I too will clothe the venerable Upananda with a robe.” Now a certain bhikkhu on alms round heard this conversation of those men. Then that bhikkhu approached the venerable Upananda the Sakyan son; having approached, he said to the venerable Upananda the Sakyan son, “You are very meritorious, You, friend Upananda. In a certain place, a certain man said to another man: 'I will clothe venerable Upananda with a robe.' And he also said: 'I too will clothe venerable Upananda with a robe.' "Yes, friend, they are my attendants." Then venerable Upananda the Sakyan went to those men; Having gone, he said to those men: "Is it true, friends, that you wish to clothe me with robes?" "Yes, venerable sir, it is so: 'We will clothe venerable Upananda with robes.'" "If, friends, you wish to clothe me with robes, clothe me with such a robe. What shall I do with those I am clothed with, which I will not use?" Then those men murmured, grumbled, and complained: "These Sakyan ascetics are greedy and discontent. They are not easy to clothe with robes. How can venerable Upananda, uninvited, approach us and make a choice about robes?" The monks heard those men murmuring, grumbling, and complaining. Those monks who were of few desires... they murmured, grumbled, and complained: "How can venerable Upananda the Sakyan, uninvited, approach householders and make a choice about robes?" 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, uninvited, approach householders and make a choice about robes?" "It is true, Blessed One." "Are they your relatives, Upananda, or not relatives?" "Not relatives, Blessed One." "A stranger, foolish man, does not know for strangers what is suitable or unsuitable, what is good or not good. How can you, foolish man, uninvited, approach unfamiliar householders and choose a robe?" you will fall into doubt! This, foolish man, is not for the conversion of the unconverted… (etc.)… And thus, monks, you should recite this training rule: 533. “Should two householders, or householder’s wives, unknown to each other, set aside separate funds for robes, intending: ‘With these separate funds for robes, we will purchase separate robes and clothe such-and-such a monk’; and should that monk, not having been previously invited, approach them and express a preference regarding the robes—‘It would be good, venerable sirs, if you would purchase such-and-such a robe with these separate funds for robes and clothe me, both of you together with one robe’—out of a desire for fine things, it is a Nissaggiya Pācittiya.” 534. “Should a monk be aimed at” means for the monk’s sake, making the monk the object, desiring to clothe the monk. “Two” means two persons. “Unknown” means unrelated by mother or father up to the seventh generation of grandfathers. “Householders” means any who dwell in a house. “Householder’s wives” means any who dwell in a house. “Funds for robes” means gold or silver or pearls or gems or coral or crystal or cloth or thread or cotton. “With these separate funds for robes” means with those present. “Purchase” means exchange. “We will clothe” means we will give. “That monk” means the monk for whom the funds for robes have been set aside. “Not having been previously invited” means not having been previously asked: “What kind of robe do you need, venerable sir? What kind of robe should we purchase for you?” “Approach” means going to the house or approaching wherever. “Express a preference regarding the robes” means whether it be long or wide or thick or fine. “With these separate funds for robes” means with those present. “Such-and-such a robe” means long or wide or thick or fine. or fine. "Cetāpetvā" means having exchanged. "Acchādetha" means you should give. "Both being with one" means both persons with one. "Taking up the desire for good" means for a good purpose, for a great purpose. By his word, whether long or wide or thin or fine, they cause it to be bought. In the attempt, a dukkaṭa. By acquisition, it becomes subject to relinquishment. It should be relinquished to the Sangha or to a group or to an individual. And thus, monks, it should be relinquished... "This robe of mine, Venerable Sir, previously uninvited, having approached an unknown householder, having fallen into a choice regarding a robe, is subject to relinquishment. I relinquish this to the Sangha"... (that he) should give... (that they) should give... "I give to the Venerable One." 535. In an unknown person, perceiving an unknown person, previously uninvited, having approached a householder, falls into a choice regarding a robe, an offence of relinquishment and expiation. In an unknown person, being doubtful, previously uninvited, having approached a householder, falls into a choice regarding a robe, an offence of relinquishment and expiation. In an unknown person, perceiving a known person, previously uninvited, having approached a householder, falls into a choice regarding a robe, an offence of relinquishment and expiation. In a known person, perceiving an unknown person, an offence of dukkaṭa. In a known person, being doubtful, an offence of dukkaṭa. In a known person, perceiving a known person, no offence. 536. No offence – for known persons, for those who have invited, for the sake of another, with one's own money, for those wishing to procure something valuable, procures something inexpensive, for an insane person, for the first offender. The second rule concerning prepared (robes) is finished, the ninth. 10. The Rule Concerning a King 537. At that time, the Buddha, the Blessed One, was dwelling in Savatthi, in Jeta's Grove, in Anathapindika's monastery. And at that time, a great minister, a supporter of the Venerable Upananda the Sakyan, through a messenger of the Venerable Upananda the Sakyan, sent money for a robe, saying: "With this money for a robe, having caused a robe to be bought, clothe the noble Upananda with a robe." Then that messenger, where the Venerable Upananda the Sakyan (was, he approached him). approached him; having approached, he said to the Venerable Upananda the Sakyan son: "Venerable sir, this cloth-money has been brought for the Venerable sir. May the Venerable sir accept the cloth-money." When this was said, the Venerable Upananda the Sakyan son said to that messenger: "Friend, we do not accept cloth-money. We accept cloth, at the proper time, in a proper manner." When this was said, that messenger said to the Venerable Upananda the Sakyan son: "Does the Venerable sir have any steward?" Now at that time, a certain lay follower went to the monastery for some purpose. Then the Venerable Upananda the Sakyan son said to that messenger: "Friend, that lay follower is a steward for bhikkhus." Then that messenger, having instructed that lay follower, approached the Venerable Upananda the Sakyan son; having approached, he said to the Venerable Upananda the Sakyan son: "Venerable sir, the steward whom the Venerable sir indicated has been instructed by me. May the Venerable sir approach at the proper time; he will clothe him with the cloth." Now at that time, that minister sent a messenger to the Venerable Upananda the Sakyan son: "May the noble one use that cloth. We wish that the noble one use that cloth." Then the Venerable Upananda the Sakyan son said nothing to that lay follower. A second time, that minister sent a messenger to the Venerable Upananda the Sakyan son: "May the noble one use that cloth. We wish that the noble one use that cloth." A second time, the Venerable Upananda the Sakyan son said nothing to that lay follower. A third time, that minister sent a messenger to the Venerable Upananda the Sakyan son: "May the noble one use that cloth. We wish that the noble one use that cloth." Now at that time, There was an assembly of the townsfolk. And an agreement was made by the townsfolk – "Whoever comes late is fined fifty." Then indeed the venerable Upananda the Sakyan son approached that lay follower; having approached, he said to that lay follower – "I need a robe, friend." "Not today, venerable sir, wait, today is the assembly of the townsfolk. And an agreement was made by the townsfolk – 'Whoever comes late is fined fifty.'" "Give me the robe today, friend!" he insisted repeatedly. Then indeed that lay follower, being pressed by the venerable Upananda the Sakyan son, having procured a robe for the venerable Upananda the Sakyan son, went late. The people said to that lay follower – "Why have you come late, good sir? You have lost fifty!" Then indeed that lay follower reported this matter to those people. The people complained, grumbled, and criticized – "These Sakyan ascetics are greedy and discontent. It is not easy to serve them. How could the venerable Upananda, when told by the lay follower, 'Not today, venerable sir, wait,' not wait!" Indeed the monks heard those people complaining, grumbling, and criticizing. Those monks who were of few desires…