[70] At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in the Jetavana, Anāthapiṇḍika's park. Now at that time a chief minister who was a supporter of the Venerable Upananda the Sakyan sent a robe-fund (cīvaracetāpana) by messenger to the Venerable Upananda the Sakyan, saying: "Having had a robe purchased with this robe-fund, clothe the master Upananda with a robe."
Then that messenger approached the Venerable Upananda the Sakyan, and having approached, said this to the Venerable Upananda the Sakyan: "Venerable sir, this robe-fund has been brought designated for the venerable one; may the venerable one accept the robe-fund." When this was said, the Venerable Upananda the Sakyan said this to that messenger: "Friend, we do not accept a robe-fund; but we do accept a robe, at the right time, when it is allowable." When this was said, that messenger said this to the Venerable Upananda the Sakyan: "But is there anyone who acts as steward (veyyāvaccakara) for the venerable one?"
Now at that time a certain lay follower had gone to the park on some business. Then the Venerable Upananda the Sakyan said this to that messenger: "That lay follower, friend, is the bhikkhus' steward." Then that messenger, having instructed that lay follower, approached the Venerable Upananda the Sakyan, and having approached, said this to the Venerable Upananda the Sakyan: "Venerable sir, the steward whom the venerable one indicated has been instructed by me; may the venerable one approach him — he will clothe you with a robe at the right time."
Now at that time the Venerable Upananda the Sakyan said nothing to that lay follower. A second time that chief minister sent a messenger to the presence of the Venerable Upananda the Sakyan: "May the master make use of that robe; we wish that robe to be used by the master." A second time the Venerable Upananda the Sakyan said nothing to that lay follower. A third time that chief minister sent a messenger to the presence of the Venerable Upananda the Sakyan: "May the master make use of that robe; we wish that robe to be used by the master."
Now at that time there was a meeting of the townspeople, and an agreement had been made by the townspeople: whoever comes late is fined fifty. Then the Venerable Upananda the Sakyan approached that lay follower, and having approached, said this to that lay follower: "Friend, I have need of a robe." "Venerable sir, wait just for this day; today there is a meeting of the townspeople, and an agreement has been made by the townspeople that whoever comes late is fined fifty." "Give me the robe this very day, friend," he said, and grabbed him by the waistband. Then that lay follower, being pressed by the Venerable Upananda the Sakyan, purchased a robe for the Venerable Upananda the Sakyan and went late. People said this to that lay follower: "Why, sir, have you come late? You have lost fifty." Then that lay follower told those people the matter. People criticized, complained, and spread it about: "These ascetics, sons of the Sakyan, are of many wishes and not content; it is not easy even to render service to them. How indeed could Upananda the Sakyan, when told by a lay follower, 'Venerable sir, wait just for this day,' not wait?"
Bhikkhus heard those people criticizing, complaining, and spreading it about. Those bhikkhus who were of few wishes … criticized, complained, and spread it about: "How indeed could the Venerable Upananda the Sakyan, when told by a lay follower, 'Venerable sir, wait just for this day,' not wait?" Then those bhikkhus reported the matter to the Blessed One. "Is it true, as they say, Upananda, that when told by a lay follower, 'Venerable sir, wait just for this day,' you would not wait?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him: "How indeed could you, foolish man, when told by a lay follower, 'Venerable sir, wait just for this day,' not wait? This, foolish man, is not for the confidence of those without confidence, nor for the increase of those who have confidence …. And thus, bhikkhus, you should recite this training rule:
"In case a king, or a royal official, or a brahmin, or a householder should send a robe-fund by messenger designated for a bhikkhu: 'Having had a robe purchased with this robe-fund, clothe the bhikkhu named so-and-so with a robe' — if that messenger, having approached that bhikkhu, should say thus: 'Venerable sir, this robe-fund has been brought designated for the venerable one; may the venerable one accept the robe-fund,' then that messenger should be told by that bhikkhu thus: 'Friend, we do not accept a robe-fund; but we do accept a robe, at the right time, when it is allowable.' If that messenger should say to that bhikkhu thus: 'But is there anyone who acts as steward for the venerable one?' — bhikkhus, a bhikkhu in need of a robe should indicate a steward, either a monastery attendant (ārāmika) or a lay follower: 'That person, friend, is the bhikkhus' steward.' If that messenger, having instructed that steward and having approached that bhikkhu, should say thus: 'Venerable sir, the steward whom the venerable one indicated has been instructed by me; may the venerable one approach him — he will clothe you with a robe at the right time' — bhikkhus, a bhikkhu in need of a robe, having approached the steward, should demand and remind him two or three times: 'Friend, I have need of a robe.' If, demanding and reminding two or three times, he should procure that robe, that is good. If he should not procure it, he should stand in silence for that purpose four times, five times, six times at most. If, standing in silence for that purpose four times, five times, six times at most, he should procure that robe, that is good. If he should not procure it, and striving beyond that he should procure that robe, it entails relinquishment with confession (nissaggiya pācittiya). If he should not procure it, then to the place from which the robe-fund was brought for him he should either go himself or a messenger should be sent: 'The robe-fund which you, venerable sirs, sent designated for a bhikkhu serves no purpose whatever for that bhikkhu. Recover, sirs, what is yours; let not what is yours be lost.' This is the proper procedure (sāmīci) in that case."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.