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or say "Go away!". For if an ordained person sits on a mat that he himself caused to be spread or on a naturally spread mat, all of it is the responsibility of the one who is sitting. Therefore, it is counted as "having caused to be spread." "Departing, he should not remove it, nor cause it to be removed" means he should not remove it himself and place it in a proper place, nor cause another to do so. "Or he should depart without asking leave" means if a bhikkhu, or a novice, or a monastery attendant is conscientious, and considers it an impediment for himself, and without asking leave of such a person, and without entrusting that dwelling to him, he departs indifferently, he might exceed the distance of a strong man's stone throw. For him, there is a dukkata for exceeding the stone throw distance by one foot, a du- For transgressing by a clod's throw, an offense of expiation. But standing in the refectory, having sent [someone] saying, "Go and arrange it in such-and-such a day-residence place," having left there and going elsewhere, he should be made to put it away by foot. This was laid down concerning many bhikkhus in Sāvatthī, regarding the matter of departing without putting away a mat and without asking permission. A general rule, not requiring an order, a triple pācittiya, for individuals, a triple dukkaṭa. A cushion, or an upper sheet, or a ground sheet, or a mat, or a piece of hide, or a foot-wiper, or a wooden stool, or any other wooden article, or clay article, even a bowl stand, for one who leaves it in the open air as described, it is a dukkaṭa offense. But for a forest dweller, if it is not raining, even hanging everything on a tree, or so that it is not eaten by termites, it is permissible to go, having done so. But for one who stays in the open, it should be protected even by making a robe-hut. In one's own property, in the case of a trusted person, when going after having put away [things] etc., for one who is airing it, for one who goes saying, "I will come and put it away," if elders remove it, if a non-human sits there, if some ruler takes it, if lions etc. come and stand in that place, thus the lodging becomes obstructed, or if the lodging is thus obstructed, or for one who goes due to dangers that threaten life or the holy life, and for the insane etc., there is no offense. The lodging etc. belonging to the Sangha, spreading or having spread in the described place, not being obstructed, absence of danger, indifference, transgressing by a clod's throw— these are the six factors here. The origins etc. are just like the first Kathina. But this is "doing and not doing." The explanation of the first lodging training rule is finished. 5. The explanation of the second lodging training rule. In the fifth [rule], "lodging" means the lodging mentioned, in a chamber or any other fully enclosed place. "Bedding" means a cushion, a pillow, an upper sheet, a ground sheet, a mat... A cimilikā, a piece of hide, a mat, a covering, a grass mat, a leaf mat, these are what are said. Therein, a cimilikā is made to protect the color of a prepared ground. An uttarattharaṇa is a covering suitable to be spread over beds and chairs. A bhūmattharaṇa is a mat or similar item to be spread over a cimilikā if present, or on the bare ground if not. A taṭṭikā is a mat made of palm leaves and so forth. A cammakkhaṇḍo is any piece of hide; for indeed, the restriction on lion hides and the like is only for carrying them around. But in the use of a dwelling, there is no such thing as an improper hide. A paccattharaṇa is only a cloak or a rug; the rest is clear. Thus, among these ten kinds of beds, if a bhikkhu, taking even one bed according to his seniority, spreads it or has it spread in a dwelling of the described type, and being a traveler, does not remove it or have it removed in such a way that it is not eaten by termites as it was placed, or goes without asking, as stated in the previous training rule, for him, when he crosses the boundary of a restricted monastery, or the precinct of an unrestricted one, there is a dukkata on the first step, and a pacittiya on the second step. However, where there is no fear of termites, it is permissible to go even without asking, but asking is proper conduct. This rule was laid down in Savatthi, concerning the seventeen-group bhikkhus, who spread a bed in a communal dwelling, did not remove it, and departed without asking. It is a general rule, not requiring an order, a pacittiya for a group, a dukkata for an individual. But if one spreads a bed or has it spread outside the precinct of a dwelling of the described type, in a nearby service hall, or in an unroofed pavilion, or even in a roofed one, or at the foot of a tree where many people gather, or if one spreads a bed or a chair or has it spread in a dwelling or in the precinct of a dwelling of the described type, and departs without removing it and so forth, there is only a dukkata. Not his own, belonging to a trusted person, having done things like taking out, going away, leaving it obstructed as before, and one who, with the thought, "I will come today and attend to it," having gone to the other side of a river or to another village, staying where his mind to go arose, sends someone or asks; or being obstructed by a flood, a king, or thieves, etc., cannot return; for him, and in dangers, and for the insane, etc., there is no offense. A bed/seat of the described kind, its belonging to the Sangha, spreading or causing to spread in a monastery of the described kind, non-obstruction, absence of danger, going away without expectation, transgression of the boundary of the precinct— these are the seven factors here. The origins, etc., are as stated in the immediately preceding training rule. The explanation of the second training rule concerning beds and seats is finished. 6. Explanation of the Anupakhajja training rule In the sixth, 'knowing' means knowing "this one is not to be made to rise." Therefore, in its word analysis, it is said: "He knows he is old, he knows he is sick, he knows he is given by the Sangha." Indeed, an old person is not to be made to rise due to his old age; a sick person due to his sickness. But the Sangha, having considered the great helpfulness and distinguished qualities of a storekeeper, or a Dhamma speaker, Vinaya holder, group reciter, or teacher, and having designated a monastery for permanent residence, gives it. Therefore, one to whom it is given by the Sangha is also not to be made to rise. 'Previously occupied' means previously gone into. 'Anupakhajja' means without entering the precinct of the bed/seat or of that monk, whether entering or exiting. There, for a bed/seat, in a large monastery, the precinct is one and a half cubits all around. In a small one, one and a half cubits from where it reaches. But for one entering, the precinct is from the foot-washing stone up to the bed/seat; for one exiting, from the bed/seat up to the place for urination. 'Should make a bed/seat' means with the intention of causing him inconvenience, in that precinct... Regarding the ten kinds of beds/seats, for one who spreads even one, or has it spread, there is a dukkaṭa. For one who sits or lies down there, there is a pācittiya. For one doing both, there are two pācittiyas. For one doing it repeatedly, there is a pācittiya according to the number of attempts. This was laid down in Sāvatthī, concerning the group of six bhikkhus, regarding the matter of encroaching on a bed/seat. It is a common rule, it does not require an order, it is a triple pācittiya. For a personal one, it is a triple dukkaṭa. Or outside the stated precincts, or in a service hall, etc., or in the precincts of a monastery, even in spreading or having it spread, or in sitting or lying down, it is only a dukkaṭa. But for one who spreads it in his own monastery, or that of a trusted person, and for one who enters, being sick or afflicted by cold or heat, and in times of danger, and for the insane, etc., there is no offence. It being a monastery belonging to the Saṅgha, knowing that it cannot be removed, intending to inconvenience, and sitting or lying down in the precincts – these are the four factors here. The origins, etc., are similar to the first pārājika. But this is only a painful feeling. The explanation of the training rule concerning encroaching is finished. 7. The explanation of the training rule concerning expulsion. In the seventh, 'kupito' means 'angry'. 'Anattamano' means 'displeased in mind'. Here, regarding "should expel or have expelled, there is a pācittiya": for one who, in multi-storied palaces, or four-sided halls with many rooms, having taken (someone) in such a dwelling and placed them in between, makes them pass through with a single effort, there is one pācittiya. For one who, having placed them again and again, makes them pass through with various efforts, there are pācittiyas according to the number of doors. Even for one who expels by word, saying 'go out' without touching with the hand, the same rule applies. But for one who has (someone) expelled, at the mere command 'expel', there is a dukkaṭa. But if, having commanded once, that person passes through many doors, for the other (the one who commanded), there is only one pācittiya. But if one is commanded, having specified thus: "Expel through so many doors," or "Expel until the main door," if thus commanded with a specification, (there is a) pācittiya according to the number of doors. Expulsion. In Sāvatthī, concerning the group of six bhikkhus, regarding the expulsion of a bhikkhu from a Sanghika monastery. It is laid down, a common rule, with a specific purpose, a Tika Pācittiya. For a personal dwelling, a Tika Dukkaṭa. For the expulsion of his requisites, or the expulsion of monastery precincts such as service halls, etc., or his requisites.