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“having spread out something like a mat, at one end, in a space of a Sugata’s span, in two places, having split it, three fringes are made; by these fringes, it is called a saddle-cloth” (Pāci. Aṭṭha. 531), here too, “a sitting-mat is called a saddle-cloth,” and because of the saying, “in a mat, designated as the fourth robe,” that seems appropriate. Some, however, say, “a sitting-mat is made by spreading out sheep’s wool, and made to be like a mat; that is unwoven, not subject to designation. But a sitting-robe is made from one of the six robes, subject to designation; and those who make it, spread out rags and make it like a mat.” Having investigated, the more appropriate should be taken. The explanation of the rule concerning the sitting-mat is finished. 6. Explanation of the Rule Concerning Sheep’s Wool 571. In the rule concerning sheep’s wool, at “āsumbhīti,” some read “asumbhī.” “Kilantāti” (being tired) shows that due to tiredness, they are unable to bend down and drop them. “Addhānamaggappaṭipannassāti” (for one who has set out on a long journey) is stated in the Pāli merely to illustrate the case. But it is allowable to obtain and take it anywhere by lawful means. And “tiyojanaparamaṃ” (beyond three yojanas) means that the extent of the place is three yojanas from the place where it was taken; this is how the meaning should be understood. 572. “Sahatthāti” (by one’s own hand) he says “sahatthenā” (by one’s own hand) meaning it is an ablative case indicating the instrument. “Asante hārake” (when there is no carrier) is stated in the Pāli to show the unsuitability for a bhikkhu, not to show an offense for one who carries it by his own hand within three yojanas when a carrier is present. “Tiyojanato bahi bahitiyojananti” (beyond three yojanas, beyond three yojanas) he says “tiyojanato bahi pātetī” (he drops it beyond three yojanas). Therefore, even if it is carried, it is an offense. because of eagerness, because of not being commanded, and because of being carried away. Even if there is eagerness, if one carries it away by command, there is no offense, according to the saying, "He causes another to carry it away." Because there is no intention that another will carry it away, it is said, "placed with a pure mind." "Because of eagerness" means because of eagerness to exceed three yojanas. And this is said referring to something placed with an impure mind, thinking, "another will carry it away." "Being without intention" however, refers to something placed with a pure mind. "No offense" does not accord with the Pāli, that is, it does not accord with the Pāli like "he carries it three yojanas," and especially with the Pāli "he causes another to carry it away." If one places it after informing the owner, it is called causing another to carry it away by command. So it says, "when the owner does not know." "Even in a vehicle that has stopped" means in a vehicle that has stopped, interrupting its journey. "Or one going below" means one going on the ground. In "he causes another to carry it away," by the word "another," animals are also included in general. So it says, "there is no offense according to the saying, 'he causes another to carry it away.'" "There is an offense in a customs evasion" means there is an offense for one who causes another to carry it away. "No offense there" means no offense because there is no intention of theft for one who is otherwise engaged. 575. "For one carrying it" means "for one carrying it three yojanas again," as stated in the Mahāgaṇṭhipada. But that, in the Mātikāṭṭhakathā, among the factors, "the first acquisition does not accord with this statement." For "the first acquisition" indicates that a second acquisition is not a factor of an offense. Therefore, because there is no distinction in the Pāli and the Aṭṭhakathā, it is our understanding that no offense is stated even if one carries it again beyond three yojanas, having acquired it without cutting. Otherwise, it would say, "having acquired it without cutting, he carries it three yojanas again." One should investigate and take what is more appropriate. "No offense for an article made" here they say, "even an article made like a blanket or a rug. Hairs clinging to ordinary robes always cause an offense." They put it inside a thin leaf-pouch to prevent it from touching. "Placed" means placed in the ear-hole. "The mouth of a treasure" means shows that it does not count as a finished product. The five factors here are: the unfinished state of sheep's wool, the first acquisition, taking it oneself, or placing it in a vehicle without another's knowledge, exceeding three yojanas, bringing it and taking it back, and the intention to make it one's own. The explanation of the sheep's wool training rule is finished. 576. The training rule concerning having sheep's wool washed is straightforward in meaning. 8. Explanation of the Silver Training Rule 583-584. In the silver training rule, "satthuvaṇṇa" means of the same color as the Teacher. "Satthuno vaṇṇo" is the color of the Teacher. It should be understood as a middle-word-elided compound, "satthuvaṇṇo viya vaṇṇo assāti satthuvaṇṇo" (having a color like the Teacher's color). "Pākatiko" means a common kahāpaṇa nowadays. "Rukkhaphalabījamayo" means made from the fruit and seeds of trees like the tamarind. The connection is that "iccetaṃ sabbampīti" (all of this) means all four kinds of nissaggiya objects as described. "Jātarūpamāsako" is a gold kahāpaṇa. "Gaṇheyya" means he would take it himself, seeing it given for his own use, or placed somewhere, or ownerless. "Upanikkhittasādiyana" means accepting with the mind, without rejecting with body or speech, something that has been given up by saying "Idaṃ ayyassa hotū" (May this be for the venerable one) in person, or by saying "Asukasmiṃ nāma ṭhāne mama hiraññasuvaṇṇaṃ atthi, taṃ tuyhaṃ hotū" (My gold and silver is in such and such a place, may it be yours) when not present, or simply by word or hand gesture saying "tuyhaṃ" (yours). "Sādiyatī" (he accepts) clarifies the meaning stated as "gaṇhitukāmo hotī" (he desires to take). "Idaṃ guttaṭṭhāna" (This is a protected place) should be announced, meaning it should be announced with reference only to the use of the requisites. When "Idha nikkhipāhī" (Deposit it here) is said, it becomes nissaggiya by the characteristic mentioned in "uggaṇhāpeyya vā" (or he would have it taken up), so it says "idha nikkhipāhīti na vattabba" (one should not say 'deposit it here'). The same method applies to "imaṃ gaṇhā" (take this) which follows. Since the use of requisites arising from it is permissible, it is based on what is permissible. But since it is dub By investigation, even the enjoyment of requisites arisen from that is not allowable. Therefore, it should be understood that it stands relying on what is unallowable. Regarding "Nothing allowable has been purchased by him," if it has been purchased, there is no means of enjoyment. Therefore, it was said thus. For indeed, having received an unallowable object that must be relinquished, and without relinquishing it, allowable goods purchased and even given to the Sangha are not allowable for all. But some say: "Because having received an object that must be relinquished, allowable goods purchased and given to the Sangha, it is proper to enjoy without (further) means. Therefore, 'nothing allowable has been purchased by him' was said." Regarding "Or the portion received by the monastery attendants," this was said considering it to be that very portion even if it has come into the hands of laypeople. "But if the monastery attendants exchange it for something else and give it, it is proper to enjoy." This was said in the Majjhima Gaṇṭhipada and the Cūḷa Gaṇṭhipada. "Having taken from that" means having taken from the portion received by others. "Kasiṇa preparation" means preparation for the light kasiṇa. Regarding "Or beds, chairs, etc.," here they say: "If the beds, chairs, etc. taken from that are exchanged for something else, and that is taken, it is allowable." "Even the shade" means even the shade of dining halls, etc. "Having gone beyond the boundary" means having gone beyond the boundary of the house. The meaning is that the place where the shade goes is not called a house. Regarding "Even by the path," here they say: "If there is no other path, it is proper to go having determined the path." "By what was purchased" means by what was purchased with that object. Regarding "The Sangha enjoys requisites having placed a deposit": If a lay follower, saying, "This money is too much, Venerables, it should not be spent today," himself places a deposit, or causes another to place it, the Sangha enjoys requisites, enjoying the interest from that, having placed this deposit. Because it was taken with that object, it was called "unallowable." 585. "It should be made to fall by one who does not attend to the fallen opportunity." This shows the state of being unconcerned. is to be known. Therefore, when the place of falling is known, it is to be known that indifference is the measure here, like one who discards excrement. "By not supposing what is not" is said with reference to declaring a superhuman quality that does not exist in oneself. "Enjoyment by theft" is enjoyment by one who is unworthy. For the Blessed One has allowed requisites to the virtuous in his Dispensation, not to the immoral. And givers give only to the virtuous, not to the immoral, hoping for great fruit from their own actions. Thus, because it is not allowed by the Teacher and not given by the givers, the enjoyment by the immoral is enjoyment by theft. "Enjoyment as a debt" is enjoyment as a debt. It means enjoying as if having taken a loan, due to the absence of purity of donation from the recipient. "Therefore" refers to the same meaning stated with "to the virtuous" and so on, as the reason. "He enjoys the robe by enjoying" means