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If a monk, without taking a Sugata-span all around from an old mat, has a new sitting mat made, it is a nissaggiya pācittiya.” 568. “Sitting mat” means a mat for sitting. “Mat” means something made by spreading out, not woven. “Is having made” means making himself or having someone else make it. “Old mat” means one that has been worn once or covered once. “All around” A Sugata-span should be taken for disfiguring and for durability. Cutting it round or square, it should be spread in one place, or it should be unraveled and spread. If a bhikkhu, not taking a Sugata-span from the vicinity of an old mat, makes or has made a new sitting mat, there is an offense of wrong-doing in the attempt. On acquisition, it is to be forfeited. It should be forfeited to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be forfeited... "This sitting mat of mine, venerable sirs, which was made without taking a Sugata-span from the vicinity of an old mat, is to be forfeited. I forfeit this to the Sangha,"... "may give it"... "I give it to the venerable one." 569. Having begun it oneself, one finishes it oneself: an offense of forfeiture and expiation. Having begun it oneself, one has others finish it: an offense of forfeiture and expiation. Having begun it by others, one finishes it oneself: an offense of forfeiture and expiation. Having begun it by others, one has others finish it: an offense of forfeiture and expiation. If one makes or has made for the sake of another, there is an offense of wrong-doing. 570. No offense – if one makes it having taken a Sugata-span from the vicinity of an old mat, if, not obtaining it, one makes it having taken less, if, not obtaining it, one makes it without taking it, if one obtains and uses one made by another, if one makes a canopy, or a floor-covering, or a screen-wall, or a cushion, or a pillow, for one who is insane, for the first offender. The training rule concerning the sitting mat is finished, the fifth. 6. The training rule concerning sheep's wool. 571. At that time the Buddha, the Blessed One, was dwelling at Savatthi, in Jeta's Grove, in Anathapindika's monastery. Now at that time, for a certain bhikkhu, while going to Savatthi in the Kosala country, sheep's wool appeared on the way. Then that bhikkhu, having tied that sheep's wool into a bundle with his outer robe, went on. M Seeing that monk, people ridiculed him, saying, “How much did you pay for them, venerable sir? How much profit will there be?” That monk, being ridiculed by those people, was embarrassed. Then that monk, having gone to Savatthi, unraveled those sheep’s wool while standing. The monks said to that monk, “Why, friend, are you unraveling this sheep’s wool while standing?” “Because, friends, I was ridiculed by people on account of this sheep’s wool.” “How far, friend, did you bring this sheep’s wool?” “More than a yojana, friend.” Those monks who were of few wishes… they complained, grumbled, and criticized, saying, “How can a monk bring sheep’s wool for more than a yojana!” Then those monks, having criticized that monk in many ways, reported the matter to the Blessed One… “Is it true, monk, that you brought sheep’s wool for more than a yojana?” “It is true, Blessed One.” The Buddha, the Blessed One, criticized him… “How can you, foolish man, bring sheep’s wool for more than a yojana! This, foolish man, is not for the conversion of the unconverted… And thus, monks, you should recite this rule of training: If sheep’s wool arises for a monk who is traveling on a journey, if he wishes, the monk may accept it. Having accepted it, he may carry it himself for a maximum of three yojanas, if there is no carrier. If he carries it beyond that, even if there is no carrier, it is a Nissaggiya Pacittiya. “For a monk who is traveling on a journey” means one who is going on a path. “Sheep’s wool arises” means it arises from the Sangha, or from a group, or from relatives, or from friends, or as a rag from a dust-heap, or with one’s own money. “If he wishes, he may accept it” means if he desires, he may accept it. “Having accepted it, he may carry it himself for a maximum of three yojanas” means a maximum of three yojanas. They are to be carried by oneself. If one causes another to carry them, no one else, whether a woman or a man, a householder or one gone forth, is the carrier. If one carries them beyond that, even if another carries them, if one exceeds the first quarter by three yojanas, there is an offense of wrong-doing. If one exceeds the second quarter, it is an offense entailing relinquishment and confession. If one stands within three yojanas and throws them beyond three yojanas, it is an offense entailing relinquishment and confession. If one places them in another's vehicle or goods without their knowledge and exceeds three yojanas, they are to be relinquished. They are to be relinquished to the Sangha, or to a group, or to an individual. And thus, monks, they are to be relinquished... (as before)... "These sheep's wool, venerable sirs, have been carried beyond three yojanas and are to be relinquished. I relinquish them to the Sangha"... (as before)... "may give"... (as before)... "may give"... (as before)... "I give them to the venerable one." 574. If one carries them beyond three yojanas, perceiving them to be beyond three yojanas, it is an offense entailing relinquishment and confession. If one carries them beyond three yojanas, being in doubt, it is an offense entailing relinquishment and confession. If one carries them beyond three yojanas, perceiving them to be less than three yojanas, it is an offense entailing relinquishment and confession. If one carries them less than three yojanas, perceiving them to be beyond three yojanas, there is an offense of wrong-doing. If one carries them less than three yojanas, being in doubt, there is an offense of wrong-doing. If one carries them less than three yojanas, perceiving them to be less than three yojanas, there is no offense. 575. There is no offense if one carries them for three yojanas, if one carries them for less than three yojanas, if one carries them for three yojanas and also brings them back, if one intends to go for three yojanas and then carries them beyond that, if one carries them after recovering what was taken, if one carries them after recovering what was relinquished, if one causes another to carry finished goods, for one who is insane, for the first wrong-doer. The training rule concerning sheep's wool, the sixth, is finished. 7. The training rule concerning the washing of sheep's wool 576. At that time, the Buddha, the Blessed One, was dwelling among the Sakyans in Kapilavatthu, in the Nigrodha Park. At that time, the group of six monks... by the bhikkhunis, have sheep's wool washed, dyed, and disentangled. The bhikkhunis, while washing, dyeing, and disentangling sheep's wool, neglect their study, their inquiry, their higher virtue, their higher mind, their higher wisdom. Then Mahāpajāpati Gotamī approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side. To Mahāpajāpati Gotamī standing to one side, the Blessed One said this: "Are the bhikkhunis, Gotamī, diligent, ardent, and resolute in their dwelling?" "How can there be diligence for the bhikkhunis, Bhante! The group-of-six venerable ones have the bhikkhunis wash, dye, and disentangle sheep's wool. The bhikkhunis, while washing, dyeing, and disentangling sheep's wool, neglect their study, their inquiry, their higher virtue, their higher mind, their higher wisdom." Then the Blessed One instructed, incited, encouraged, and gladdened Mahāpajāpati Gotamī with a Dhamma talk. Then Mahāpajāpati Gotamī, having been instructed, incited, encouraged, and gladdened by the Blessed One with a Dhamma talk, paid homage to the Blessed One, circumambulated him, and departed. Then the Blessed One, on this occasion, in this connection, convened the community of bhikkhus and questioned the group-of-six bhikkhus: "Is it true, bhikkhus, that you have the bhikkhunis wash, dye, and disentangle sheep's wool?" "It is true, Blessed One." "Are they your relatives, bhikkhus, or non-relatives?" "Non-relatives, Blessed One." "Foolish men, non-relatives do not know what is proper or improper, pleasing or unpleasing. How can you, foolish men, have non-relative bhikkhunis wash, dye, and disentangle sheep's wool! This, foolish men, is not for the confidence of the unconfident... ...And thus, bhikkhus, you should recite this training rule: "Whatever bhikkhu, who is not a relative, by a bhikkhunī, sheep's wool is caused to be washed, or caused to be dyed, or caused to be disentangled, an offense of expiation with forfeiture. 578. "Whoever" means whoever, of whatever kind... "Bhikkhu" means... In this context, "bhikkhu" is intended to mean this. "Aññātikā" means not related from the mother's side or from the father's side up to the seventh generation of ancestors. "Bhikkhunī" means one who has received the higher ordination in both Sanghas. "Wash!" he orders, an offense of wrong-doing. When washed, they are to be forfeited. "Dye!" he orders, an offense of wrong-doing. When dyed, they are to be forfeited. "Disentangle!" he orders, an offense of wrong-doing. When disentangled, they are to be forfeited. They are to be forfeited to the Sangha, or to a group, or to an individual. And thus, monks, they are to be forfeited... "These sheep's wool, venerable sirs, caused to be washed by an unrelated bhikkhunī, are to be forfeited. I forfeit these to the Sangha."... "May give."... "May give."... "I give to the venerable one." 579. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be washed, an offense of expiation with forfeiture. To an unrelated (bhikkhunī), with the perception of being unrelated, causes sheep's wool to be washed and dyed, with forfeiture, an offense of wrong-doing.