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The rest is of obvious meaning. The origins, etc., are similar to the Kosiya training rule. Only this should be understood as an act or non-act due to taking and not taking. The explanation of the Two-Parts Training Rule is finished. 4. Explanation of the Six-Years Training Rule 557. At that time, the Six-Years training rule. There, "they defecate and urinate" means they make feces and urine on top of the rugs. "The Sangha has given the rug permission to a bhikkhu of such-and-such a name." A bhikkhu who has thus received permission, as long as the illness does not subside, wherever he goes, he is allowed to make a rug there. If, having become well, he again becomes ill with the same root disease, that is the same allowance; there is no need for further permission, said Thera Phussadeva. But Thera Upatissa said, "Whether that disease recurs, or another, the name 'once ill' is already obtained; there is no need for further permission." "Within six years" means in the earlier part of six years, within. But in the word division, for the purpose of showing the mere number, "less than six years" is said. "No offense if he makes it for six years" means when six years are completed. then he makes it. In the second clause too, the meaning should be understood as: "When there are more than six years, then he makes it." For he does not make it for six years. The rest is clear in meaning. The origin and so on are similar to the Kosiyasikkhāpada. The explanation of the Six-Year Training Rule is finished. 5. Explanation of the Sitting-Mat Training Rule 565. At that time, is the Sitting-Mat Training Rule. There, "I wish, monks," the Blessed One, it seems, for that three-month period, did not see any being to be awakened. Therefore, he spoke thus. Even so, a teaching of the Dhamma should be given according to the text. But because this thought occurred to him: "When I make an opportunity, and the monks are secluded, they will make an unrighteous agreement. Upasena will break it. I will be pleased with him and will allow the monks to see me. Then, many monks, desiring to see me, will undertake the ascetic practices. And I will lay down a training rule concerning the abandoned mats by them." Therefore, he spoke thus. For there are many benefits here. With his retinue, he approached the Blessed One. The elder, it seems, having received a rebuke in this section's training rule: "Monks, one should not ordain one who is less than ten years old. Whoever ordains, there is an offense of wrong-doing" (Mahāvagga 75), with such a statement as: "How can you, foolish man, who are to be advised and instructed by others, think that you can advise and instruct others?" being a good-hearted young man, thought: "The Teacher rebuked me because of my retinue. Now, because of my retinue, I will make the Blessed One utter a Brahma-voice with that full-moon-like, all-perfect face, and cause him to give a 'Well done!'" So he went back more than a hundred yojanas, gathered a retinue, and surrounded by five hundred monks, again approached the Blessed One. Therefore it is said: "With his retinue, he approached the Blessed One." For it is not possible to please Buddhas otherwise, except by By the accomplishment of duty. Sitting not far from the Blessed One: by the purity of the accomplishment of duty, like a fearless lion, sitting not far from the Blessed One, who is like a golden mountain. He said this: he said this for the purpose of raising the discourse. Are your rag-robes pleasing to you, monk? The meaning is: "Monk, are these rag-robes pleasing to you, taken by your own liking and preference?" Indeed, Venerable Sir, they are not pleasing to me: Venerable Sir, they were not taken by my own liking. He shows that "I was taken as if by the throat, as if by a blow to the head." It will be known: it will be known, it will be fully understood. It means "it will be seen there." We will not lay down what has not been laid down: We, as disciples, will not lay down what has not been laid down. For this is the domain of the Buddha, namely, the laying down of un-laid-down training rules in the manner of "pācittiya, dukkaṭa," etc., or the abolishing of laid-down rules. Having undertaken: having undertaken each and every training rule, having accepted with "good, excellent," he shows that "we will train in all the training rules as they have been laid down." With his mind aroused, again he gave an applause with "good, good." 566.It is permitted, friend: it is permitted, friend. Desiring: desiring. Having abandoned the rugs: having abandoned all rugs, which are designated as the fourth robe. Having given a Dhamma talk, he addressed the monks: The Blessed One, seeing the scattered rugs, (thinking) "There is no reason for the destruction of things given in faith; I will show them a way to use them," having given a Dhamma talk, he addressed the monks. 567.Even once worn, even once covered: even once sat upon, and once laid upon. At the edge: a place taken by cutting a circle or a square from one side, so that it is about a span in size, should be taken in this way. But by one who is spreading it, it should be spread in one place in the manner stated in the Pāli, or it should be unraveled and mixed and spread. In this way, it becomes more durable. The rest is merely clear in meaning. The non-rising, etc., due to action and non-action, are similar to the two-part training rule for this training rule. Among these five rugs, the first three, having performed a Vinaya act and obtained them, are not allowed to be used. The last two are allowed, this should be understood. The explanation of the training rule concerning the sitting rug is finished. 6. The explanation of the training rule concerning sheep's wool. 571. At that time, the training rule concerning sheep's wool. There, they mocked him, saying, "How much, Venerable Sir, were they bought for?" and so on, they ridiculed. He threw them down while standing, just as people, having brought a great load of wood from the forest, being tired, drop it while standing, this is the meaning of him dropping it. 572. "By one's own hand" means with one's own hand, it is said that they should be carried by oneself. "Drops outside three yojanas" means drops outside three yojanas. When falling without obstruction, as soon as it leaves the hand, there are offenses of relinquishment and expiation according to the number of hairs. If, outside three yojanas, it strikes a tree or a post, and then falls back inside, there is no offense. Having fallen to the ground, and rolling and rolling, if the bundle of sheep's wool re-enters inside, it is an offense. Having placed it inside, if one rolls it with a hand, foot, or stick, whether standing or not standing, if the rolling bundle goes (outside), it is an offense. If one places it thinking, "Another will carry it," even if it is carried by another, it is an offense. If it is placed with a pure mind, and the wind or another (person) drops it outside by its own nature, it is an offense. Because the training rule is about effort and not about intention. But in the Kurundi and other texts, it is said, "Here there is no offense," that no-offense does not conform to the Pāli (text). Having made a two-sided bundle into one tied bundle, if one places it with one bundle inside the boundary and one outside the boundary, one protects it for a while. The same method applies to a single tied carrying pole. But if it is merely placed on the end of a carrying pole without being tied, one does not protect it. Even if it is tied as one and placed by turning it around, it is an offense. "In another's vehicle" means here, in a moving vehicle, or on the back of an elephant, etc., without the owner's knowledge... He places it, thinking, "I will take it only to the end." When he goes beyond three yojanas, there is an offense. Even if not going himself, the same rule applies. But if, not going himself, he places it on a vehicle or on an elephant's back, etc., and having mounted, drives it, or going below, he urges it on, or calling out, he causes it to be followed, by the rule "he causes another to take it," there is no offense. But in the Kurundi and other commentaries, it is said "there is an offense," that does not agree with "he causes another to take it." However, in the case of taking what is not given, there is an offense of evading customs duty. Indeed, the offense there is no offense here. The offense here is no offense there. Having reached that place, if he goes distracted, or troubled by thieves and so on, there is still an offense. Everywhere, the determination of the offense is to be understood by the counting of hairs. 575. Having gone with the intention of staying three yojanas, and then taking it beyond that, if, having arrived there, due to not obtaining instructions, inquiries, etc., or not obtaining requisites, etc., he goes elsewhere beyond that, and from there to yet another place, even if he takes it a hundred yojanas in this way, there is no offense. "Having recovered what was snatched" means: Thieves, having snatched it, and knowing its uselessness, return it; for him who takes that, there is no offense. "Having recovered what was discarded" means: Having recovered what was made the subject of a Vinaya act. "Made-up article" means a made-up article, such as a blanket, a rug, a coverlet, or anything at all, even if merely tied with a thread. But if one places hairs in a thin leaf-bag, or within a shoulder-strap, a body-band, etc., or in a small pouch for protecting pepper, etc., from dirt, or even if one suffering from a wind-ailment places hairs in an ear-hole and goes, there is still an offense. However, if tied with a thread and placed, it stands in the category of a made-up article. If one takes it having made it into a braid, this is called a "concealed object," and there is an offense. The rest is clear in meaning. Among the origins,