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they complained, grumbled, and criticized – "How could the venerable Upananda the Sakyan son, when told by the lay follower, 'Not today, venerable sir, wait,' not wait!" Then indeed those monks, having criticized the venerable Upananda the Sakyan son in many ways, reported this matter to the Blessed One. "Is it true, Upananda, that you, when told by the lay follower, 'Not today, venerable sir, wait,' did not wait?" "It is true, Blessed One." The Buddha, the Blessed One, criticized him. "How could you, foolish man, when told by the lay follower, 'Not today, venerable sir, wait,' not wait! This, foolish man, is not for the confidence of the unconvinced… And thus, then," Monks, you should recite this training rule: 538. If a king, or a royal minister, or a brahmin, or a householder, intending a bhikkhu, should send a robe-fund by a messenger, saying: “With this robe-fund, purchase a robe, and clothe that bhikkhu, named so-and-so, with it.” If that messenger approaches that bhikkhu and says this: “This robe-fund, venerable sir, has been brought for the venerable one; let the venerable one accept the robe-fund,” that bhikkhu should say this to that messenger: “We do not accept a robe-fund, friend. We do accept a robe, at the proper time, if it is allowable.” If that messenger says this to that bhikkhu: “Does the venerable one have anyone who acts as an agent?” Monks, a bhikkhu in need of a robe should designate an agent, either a monastery attendant or a lay follower: “That one, friend, is an agent for bhikkhus.” If that messenger having informed that agent, approaches that bhikkhu and says this: “The agent whom the venerable one designated has been informed by me; let the venerable one approach at the proper time, he will clothe you with a robe,” monks, a bhikkhu in need of a robe should approach the agent and prompt him, remind him, two or three times: “I am in need of a robe, friend.” If, by prompting and reminding two or three times, he obtains that robe, that is good. If he does not obtain it, he should stand silently, intending him, for four, five, or at most six times. If, by standing silently, intending him, for four, five, or at most six times, he obtains that robe, that is good. If, striving beyond that, he obtains that robe, it entails forfeiture and confession. If he does not obtain it, he should go himself to where the robe-fund was brought, or send a messenger, saying: “That Indeed, venerable sirs, you sent a fund for robes intending it for a monk. That brings no benefit to that monk. Venerable sirs, make use of your own, lest your own be lost. This is the proper course there. 539. "Intending it for a monk" means for the sake of a monk, having a monk as the object, desiring to clothe a monk. A king is anyone who rules a kingdom. A royal retainer is anyone who receives food and wages from the king. A brahmin is one who is a brahmin by birth. A householder is anyone apart from a king, a royal retainer, and a brahmin, who is called a householder. A fund for robes means silver or gold, or pearls or gems. "With this fund for robes" means with what is present. "Having exchanged" means having converted. "Clothe him" means give him. If that messenger approaches that monk and says this: "Venerable sir, this fund for robes has been brought for the venerable one. May the venerable one accept the fund for robes." That monk should say to that messenger: "Friend, we do not accept a fund for robes. We do accept a robe, at the proper time, when it is allowable." If that messenger says this to that monk: "Does the venerable one have any steward?" Monks, a monk in need of a robe should indicate a steward, either a monastery attendant or a lay follower: "Friend, that one is a steward for monks." He should not say: "Give it to him," or "He will put it away," or "He will convert it," or "He will exchange it." If that messenger, having informed that steward, approaches that monk and says this: "Venerable sir, the steward whom the venerable one indicated has been informed by me. May the venerable one approach him at the proper time; he will clothe you with a robe." Monks, a monk in need of a robe should approach the steward and urge him two or three times, remind him: "I have a need." friend, with a robe." He should not say: "Give me a robe, bring me a robe, exchange a robe for me, get a robe for me." He should be spoken to a second time. He should be spoken to a third time. If he produces it, that is good; if he does not produce it, one should go there and stand silently, pointing it out. One should not sit on a seat. One should not accept food. One should not teach the Dhamma. If asked, "For what reason have you come?" one should say, "Know, friend." If he sits on a seat, or accepts food, or teaches the Dhamma, he breaks the standing. He should stand a second time. He should stand a third time. Having urged four times, he should stand four times. Having urged five times, he should stand two times. Having urged six times, he should not stand. If, striving beyond that, he produces that robe, there is an offense of wrong-doing in the effort. Upon acquisition, it is 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, produced by urging more than three times and standing more than six times, is subject to relinquishment. I relinquish this to the Sangha"... "May he give"... "May they give"... "I give to the Venerable one." If he does not produce it, where the robe-money for him was brought, one should go there oneself, or send a messenger: "Venerable sirs, the robe-money you sent for that monk is of no use to that monk. Venerable sirs, make use of your own; may your own not be lost." This is the proper course there, this is the proper practice there. 540. Having urged more than three times, and stood more than six times, if he produces it, perceiving it as more, it is an offense of relinquishment and expiation. Having urged more than three times, and stood more than six times, if he produces it, being in doubt, it is an offense of relinquishment and expiation. Having urged more than three times, if he produces it with a perception of less than the number of times he was admonished, and more than six times the number of places, it is an offense of nissaggiya pācittiya. If, with an admonition of less than three times, and a number of places less than six times, he has a perception of more, it is an offense of dukkata. If, with an admonition of less than three times, and a number of places less than six times, he is in doubt, it is an offense of dukkata. If, with an admonition of less than three times, and a number of places less than six times, he has a perception of less, there is no offense. 541. There is no offense: if admonished three times, if in six places, if admonished less than three times, if in less than six places, if he gives without being admonished, if the owners admonish and give, if insane, if it is the first offender. The Tenth Rule concerning Kings is finished. The First Chapter on Kathina. Its summary: Kathina, uplifted, three, washing and receiving; unknown ones, just three, and by a messenger for both. 2. The Kosiyavagga 1. The Kosiyasikkhāpada 542. At that time, the Buddha, the Blessed One, was dwelling in Āḷavi, at the Aggāḷava shrine. At that time, the group of six bhikkhus approached the silk-makers and spoke thus: "Friends, boil many silk cocoons, and give some to us; we also wish to make a silk-mixed rug." They complained, grumbled, and criticized: "How can these Sakyan recluses approach us and speak thus: 'Friends, boil many silk cocoons, and give some to us; we also wish to make a silk-mixed rug'! It is a loss for us, it is ill-gotten for us, that for the sake of livelihood, for the sake of children and wives, we cause many small creatures to be destroyed." The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few desires... (as before)... they complained, grumbled, and criticized: "How can the group of six bhikkhus approach the silk-makers and speak thus: 'Friends, boil many silk cocoons, and give some to us; we also wish to make a silk-mixed to make a mixed rug!" Then those bhikkhus, having criticized the group-of-six bhikkhus in many ways, reported this matter to the Blessed One... "Is it true, bhikkhus, that you approached the silk-makers and said this – 'Friends, boil many silk cocoons, give some to us too, we also wish to make a rug mixed with silk'?" "It is true, Blessed One." The Buddha, the Blessed One, criticized them... "How can you, foolish men, having approached the silk-makers, say this – 'Friends, boil many silk cocoons, give some to us too, we also wish to make a rug mixed with silk'?" "This, foolish men, is not for the conversion of the unconverted... And thus, bhikkhus, you should recite this training rule – 543. "Whatever bhikkhu should have a rug mixed with silk made, it is an offense entailing relinquishment and expiation." 544. "Whatever" means whoever, of whatever kind... "Bhikkhu" means... in this context, the bhikkhu intended here. A "rug" (santhata) is something made by spreading out, not woven. "Should have made" means if even with one silk thread mixed in, one makes it or has it made, there is an offense of wrong-doing at the attempt. Upon acquisition, it becomes subject to relinquishment. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be relinquished... "Venerable sirs, this rug mixed with silk, which I had made, is subject to relinquishment. I relinquish this to the Sangha."... "should give"... "should give"... "I give it to the venerable one." 545. If one begins it oneself and finishes it oneself, it is an offense entailing relinquishment and expiation. If one begins it oneself