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having arranged his upper robe over one shoulder, having bowed at the feet of the senior monks, having squatted, having raised his joined hands, should be addressed thus: ‘I, venerable sirs, O, sick one. I cannot take the mat and depart. So I, venerable sir, ask the Sangha for permission concerning the mat. A second time it should be asked. A third time it should be asked. By a competent, able bhikkhu, the Sangha should be informed— 560. “May the Sangha, venerable sirs, listen to me. This bhikkhu of such-and-such a name is sick. He cannot take the mat and depart. He asks the Sangha for permission concerning the mat. If it is fitting for the Sangha, the Sangha should grant permission concerning the mat to this bhikkhu of such-and-such a name. This is the motion. “May the Sangha, venerable sirs, listen to me. This bhikkhu of such-and-such a name is sick. He cannot take the mat and depart. He asks the Sangha for permission concerning the mat. The Sangha grants permission concerning the mat to this bhikkhu of such-and-such a name. Whosoever of the venerable ones approves of the granting of permission concerning the mat to this bhikkhu of such-and-such a name, let him be silent; whosoever does not approve, let him speak. “Permission concerning the mat has been granted by the Sangha to this bhikkhu of such-and-such a name. The Sangha approves, therefore it is silent. Thus do I hold this.” And thus, bhikkhus, you should recite this rule of training— 561. “A bhikkhu, having had a new mat made, should keep it for six years. If, within six years, having disposed of that mat or not having disposed of it, he has another new mat made, without the permission of the bhikkhus, it is a Nissaggiya Pācittiya.” 562. “New” is said with reference to its making. “Mat” means something made by spreading, not woven. “Having had made” means having made or having had made. “Should keep for six years” means should keep for a maximum of six years. “Within six years” means less than six years. “Having disposed of that mat” means having given it to others. “Not having disposed of it” means not having given it to anyone. “Without the permission of the bhikkhus”: excluding the permission of the bhikkhus, if he makes or has made another new mat, there is a dukkata for the attempt. Upon acquisition, it is nissaggiya. Niss It should be given to the Sangha, or to a group, or to an individual. And thus, monks, it should be relinquished. "Venerable Sir, this rug of mine was made less than six years ago, without the permission of the bhikkhus, it is to be relinquished. I relinquish this to the Sangha." "May he give it." "May they give it." "I give it to the venerable one." 563. If one has begun it oneself, and finishes it oneself, it is an offense of relinquishment and expiation. If one has begun it oneself, and others finish it, it is an offense of relinquishment and expiation. If others have begun it, and one finishes it oneself, it is an offense of relinquishment and expiation. If others have begun it, and others finish it, it is an offense of relinquishment and expiation. 564. There is no offense if one makes it after six years, if one makes it more than six years ago, if one makes it or has it made for another, if one receives and uses one made by another, if one makes a canopy, or a ground-covering, or a screen, or a cushion, or a pillow, if with the permission of the bhikkhus, for one who is insane, for the first offender. The training rule concerning six years, the fourth, is finished. 5. The training rule concerning a sitting-rug. 565. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then the Blessed One addressed the bhikkhus: "Monks, I wish to retreat for three months. No one should approach me, except for one who brings almsfood." "Yes, Venerable Sir," those bhikkhus replied to the Blessed One, and no one approached the Blessed One, except for one who brought almsfood. Now at that time, a resolution had been made by the Sangha in Sāvatthī: "Friends, the Blessed One wishes to retreat for three months. The Blessed One should not be approached by anyone, except for one who brings almsfood. Whoever approaches the Blessed One, he should be made to confess an offense of expiation." Then the venerable Upasena, son of Vaṅganta, together with his retinue, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. sat down at one end. It is indeed the custom of the Buddhas, the Blessed Ones, to exchange greetings with visiting bhikkhus. Then the Blessed One said to the venerable Upasena Vaṅgantaputta: "Is it tolerable for you, Upasena? Is it maintainable? Have you come a long way without much fatigue?" "It is tolerable, Blessed One. It is maintainable, Blessed One. And we have come a long way, venerable sir, without much fatigue." Now at that time, a co-resident bhikkhu of the venerable Upasena Vaṅgantaputta was sitting not far from the Blessed One. Then the Blessed One said to that bhikkhu: "Are rag-robes pleasing to you, bhikkhu?" "No, venerable sir, rag-robes are not pleasing to me." "Then why are you a rag-robe wearer, bhikkhu?" "My preceptor, venerable sir, is a rag-robe wearer. So I too am a rag-robe wearer." Then the Blessed One said to the venerable Upasena Vaṅgantaputta: "This assembly of yours, Upasena, is admirable. How do you train the assembly, Upasena?" "Venerable sir, whoever asks me for ordination, I tell him this: 'Friend, I am a forest-dweller, an alms-gatherer, a rag-robe wearer. If you too will be a forest-dweller, an alms-gatherer, a rag-robe wearer, then I will ordain you.' If he agrees to me, I ordain him; if he does not agree to me, I do not ordain him. Whoever asks me for dependence, I tell him this: 'Friend, I am a forest-dweller, an alms-gatherer, a rag-robe wearer. If you too will be a forest-dweller, an alms-gatherer, a rag-robe wearer, then I will give you dependence.' If he agrees to me, I give him dependence; if he does not agree to me, I do not give him dependence. That is how I, venerable sir, train the assembly." "Good, good, Upasena. Indeed, you train the assembly well, Upasena. Do you know, Upasena, the agreement of the Sangha in Savatthi?" "No, venerable sir, I do not." Venerable sir, I know the agreement of the Sangha in Sāvatthī. Indeed, Upasena, an agreement has been made by the Sangha in Sāvatthī – ‘Friends, the Blessed One wishes to retreat for three months. The Blessed One is not to be approached by anyone, except by one who brings almsfood. Whoever approaches the Blessed One must confess an offense of expiation.’ Venerable sir, the Sangha in Sāvatthī will be known by its own agreement, we will not enact what has not been enacted, nor will we abolish what has been enacted, we will undertake and practice according to the training rules as enacted. Good, good, Upasena, what has not been enacted should not be enacted, what has been enacted should not be abolished, one should undertake and practice according to the training rules as enacted. I permit, Upasena, those monks who are forest-dwellers, alms-gatherers, rag-robe wearers, to approach me for an audience as they wish. 566. Now at that time, many monks were standing at the outer gatehouse – ‘We will make Venerable Upasena Vaṅgantaputta confess an offense of expiation.’ Then Venerable Upasena Vaṅgantaputta, with his company, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then those monks said to Venerable Upasena Vaṅgantaputta – ‘Do you know, friend Upasena, the agreement of the Sangha in Sāvatthī?’ ‘The Blessed One also said to me, friend, thus – “Do you know, Upasena, the agreement of the Sangha in Sāvatthī?” Venerable sir, I do not know the agreement of the Sangha in Sāvatthī.’ ‘Indeed, Upasena, an agreement has been made by the Sangha in Sāvatthī – Friends, the Blessed One wishes to retreat for three months. The Blessed One is not to be approached by anyone, except by one who brings almsfood. Whoever approaches the Blessed One must confess an offense of expiation.’ Venerable sir, the Sangha in Sāvatthī will be known by its own agreement, we will not enact what has not been enacted, nor will we abolish what has been enacted… We will undertake and practice in the training rules as they have been laid down. “It has been permitted, friends, by the Blessed One: ‘Those monks who are forest dwellers, alms-gatherers, rag-robe wearers, may approach me for an audience as they wish.’” Then those monks thought: “Indeed, Venerable Upassena spoke truly: ‘What has not been laid down should not be laid down, and what has been laid down should not be abolished, and one should undertake and practice in the training rules as they have been laid down.’” The monks heard: “Indeed, it has been permitted by the Blessed One: ‘Those monks who are forest dwellers, alms-gatherers, rag-robe wearers, may approach me for an audience as they wish.’” Longing for an audience with the Blessed One, they abandoned their mats and undertook the practice of a forest dweller, an alms-gatherer, a rag-robe wearer. Then the Blessed One, wandering on a tour of dwellings with many monks, saw mats abandoned here and there. Having seen them, he addressed the monks: “Whose are these mats, monks, abandoned here and there?” Then those monks reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a Dhamma talk and addressed the monks: “Therefore, monks, I will lay down a training rule for the monks with reference to ten advantages: for the excellence of the Sangha, for the comfort of the Sangha, …and so on… And thus, monks, you should recite this training rule: 567. “When a monk is having a sitting mat made, he should take a Sugata-span all around from an old mat for the purpose of disfiguring it.