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or taking and making a mat for pure alms-goers. Among the components, the first component should be understood as the black ones being more than two parts. These three are not merely unfit to be used without relinquishment, so it says, "These, however," and so on. "Unfit to be used" indicates that if one uses them, there is a dukkata offense. The explanation of the Two-Parts Training Rule is finished. 4. Explanation of the Six-Years Training Rule The connection is: "who gives the mat-permission." "To a sick bhikkhu" means to a sick bhikkhu for whom it is not comfortable without a mat, and who cannot take the mat and depart. "Gives the mat-permission" means he gives the mat-permission by a ñatti-dutiya kammavācā (motion with a second declaration) as stated in the word-division (Pārā. 560), beginning with "May the Sangha hear me, venerable sirs, this bhikkhu named so-and-so is sick and cannot take the mat and depart." "Sāti" means the mat-permission. "Whether it subsides or flares up again" means whether that illness subsides or flares up again, it is permissible to do it annually, there is no need for a renewed act of giving permission—this is the meaning. Not only when that same disease flares up, but also when another disease flares up, one may do it annually in every place one goes. For this reason, in the Samantapāsādikā, "If, having become well, he again becomes sick with the original disease, the same allowance applies; there is no other 'permission-act'," said Thera Phussadeva. But Thera Upatissa said, "Whether that disease flares up, or another, once the name 'sick' has been obtained, it is obtained; there is no need for a renewed 'permission-act'." (Pārā. Aṭṭha. 2.557) The explanation of Thera Upatissa was given later. And here, the method of relinquishment should be understood by this statement: "Venerable Sir, this spread of mine, made for less than six years, without the permission of the bhikkhus, is to be relinquished" (Pārā. 562). By "the rest is similar to the first," it is implied that "one makes it oneself and others complete it," and so on. This, however, is the distinction: there is no offense if it is exactly six years or more than six years. And the inclusion of six years in the parts is a difference. The explanation of the training rule concerning six years is finished. 5. The Explanation of the Sitting-Spread Training Rule "Sitting-spread" means "a spread of felt" as stated in the word analysis here (Pārā. 568). It is a felt spread. And here, the mention of "sitting" is to prevent the perception of it as a robe among spreads, because those bhikkhus, perceiving the spread as a woollen robe, discarded it and undertook the dhutaṅgas. Because a spread is used for lying and sitting, it is said, "an old spread," and so on. "Wherein" means in which spread. "A cubit's length" means a Sugata cubit's length. And this is the maximum limit, as stated in the word analysis: "There is no offense if, not obtaining it, one takes a smaller amount and makes it" (Pārā. 570). "In one part" means in one part of the new spread that is now to be made. "Having undone" means having destroyed. "Without taking" — this is a statement with the elision of the 'ya' sound, so it says, "without taking if there is an old spread." And here, the method of relinquishment should be understood by this statement: "Venerable Sir, this sitting-spread of mine, made without taking an old spread, a Sugata cubit's length around it, is to be relinquished" (Pārā. 568). "Enacted on the occasion of relinquishing spreads" means it was enacted by the Blessed One, seeing the spreads scattered, thinking, "There is no reason for the loss of offerings given in faith; I will show them a way of use" (Pārā. Aṭṭha. 2.566), on the occasion of relinquishing spreads. Because this training rule involves both action and inaction, "the rest is It is said to be "like the third simile," meaning it is like the rule of two parts of training. But this is the distinction: there is no offense if one takes a Sugata-span from the old mat and makes it, or if one takes less if unable to get that much, or if one takes nothing at all if completely unable to get any. Here, in the components, it should be understood as "not taking a Sugata-span from the old mat of the first component." The commentary on the sitting-mat training rule is finished. 6. Commentary on the Sheep's Wool Training Rule "For one who is on a journey" means a journey is a path, a journey-path; the meaning is "for one who has undertaken that." Therefore, it says "called a journey," etc. And because it is qualified by the word "journey," it is called a "long path." From the statement in the analysis of the time of journeying, "one should eat if one is going half a yojana," etc. (Pāci. 218), even half a yojana is a journey-path. And these sheep's wools are not allowed to be accepted if they arise elsewhere than on a journey-path, because "for one who is on a journey," etc., was said. Referring to this question, it says "all this," etc. There, "all this" means all of this: "If sheep's wool should arise for a monk who is on a journey," etc. "It is merely an exposition of the story" means it is merely an exposition of the story: "At that time, for a certain monk who was going to Sāvatthī in the Kosala country, sheep's wool arose on the way," etc. (Pārā. 571). "Wherever" means in any place, even elsewhere than on a journey. "By one's own hand" is an ablative case in the sense of an instrument, so it says "by one's own hand." And this is a characteristic expression, so the meaning should be understood as "by any part of the body." Therefore, it says "the meaning is that they are to be carried by oneself." In "when there is no carrier," the meaning of emphasis is obtained from the inherent emphasis of the words, so it says "only when there is no," etc. And here, "These sheep's wools, venerable sir, have been carried beyond three yojanas by me, nis..." The method of laying aside is to be understood by the words “for the Sangha,” etc. (Parajika 573). Three Pacittiyas: There are three Pacittiyas for those who are beyond three yojanas, for those who are uncertain about being beyond three yojanas, and for those who are certain about being less than three yojanas. Carrying it further after going with the intention of staying: If, having gone to a place, due to not obtaining instructions, inquiries, etc., or requisites, etc., one carries it elsewhere from that place, and from that place to yet another place, even if one carries it for a hundred yojanas, there is no offense. Seized or laid aside: Seized by thieves or made the subject of a Vinaya act. Made-up goods: Made-up goods such as blankets, goat-hair rugs, mats, or anything whatsoever, even if merely tied with a string. Therefore it is said, “even merely,” etc. But if one places hairs between thin leaf-pouches (Parajika Atthakatha 2.575), or between arm-bands, shoulder-straps, waist-bands, etc., or in a small bag to protect pepper, etc., or even, being afflicted by wind, puts hairs into an ear-hole and goes, it is an offense. But if it is tied with a string and placed, it stands in the category of made-up goods. If one carries it having made a braid, this is called a hidden object, it is an offense. First acquisition: The first acquisition of sheep's wool for oneself. By this, the rejection of seized or laid aside and re-acquired items is indicated. Placing it in the vehicle of another who does not know (Parajika Atthakatha 2.572): Placing it in a moving chariot, etc., or on the back of an elephant, etc., without the owner knowing, thinking, “he will carry it.” The same rule applies even if it is not moving. But if one places it in a non-moving chariot, etc., or on the back of an elephant, etc., and then mounts and drives it, or, walking below, urges it on, or, calling out, has it followed, by the saying, “causes another to carry it” (Parajika 575), there is no offense. And here, by “in the vehicle of one who does not know,” it is shown that if one places it in the vehicle of one who knows, it is called causing another to carry it. No carrying forth and carrying back: The absence of carrying forth and carrying back. The commentary on the training rule concerning sheep's wool is finished. 7. The training rule concerning the washing of sheep's wool. Explanation of the Precept In Sakka, referring to the exclamation, "Indeed, sirs, the Sakyan princes!" the dwelling place of those who received the name "Sakya," even one district, is called "Sakka" by common usage, in that Sakka district. The group of six, namely, Paṇḍuka and Lohitaka and others, the six-fold group, and their disciples. The explanation of the training rule concerning the washing of sheep's wool is finished. 8. Explanation of the training rule concerning gold and silver As for silver, not only silver coin is intended here, but whatever is current in trade, such as kahāpaṇa and so on, is also intended, thus it is said, "and moreover," etc. Therein, kahāpaṇa means made of gold, or made of silver, or natural. A copper coin means a coin made of copper or other metals. A wooden coin means a coin made by cutting a shape from hard wood, or a bamboo sliver, or even a palm leaf. A lac coin means a coin made by forming a shape from lac or resin. By the phrase "whatever is current in trade," whatever is current in any district, at any time, even if made of bone, or made of leather, or made of tree fruit or seeds, whether with an imprinted shape or without an imprinted shape, all is included. That means gold and silver itself. Hirañña means kahāpaṇa. As for "accepts," it clarifies the meaning already stated, namely, "he wishes to take." Not only that which is rejected by body and speech is rejected, but that which is rejected by mind is also rejected, thus it is said, "by body and speech," etc. If, however, without rejecting by body and speech,