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the monasteries were not enclosed. They reported this matter to the Blessed One. "I allow, monks, to enclose with three kinds of walls: a brick wall, a stone wall, a wooden wall." There is no storeroom... ...I allow, monks, a storeroom. The storeroom is low-lying, it is submerged by water... ...I allow, monks, to make it high-grounded. The storeroom has no door... ...I allow, monks, a door, a back-bar, a door-socket, an upper cross-bar, a bolt-bar, a monkey-head (latch), a bolt, a latch, a keyhole, a pulling-hole, a pulling-rope. Grass dust falls into the storeroom... ...I allow, monks, to plaster and whitewash it, to make it white-colored, black-colored, ochre-decorated, garland-decorated, creeper-decorated, makara-tooth-decorated, five-striped. At that time, the courtyard was muddy. They reported this matter to the Blessed One. "I allow, monks, to spread gravel." They do not find enough (gravel)... ...I allow, monks, to lay flagstones. Water collects... ...I allow, monks, a drain for water. At that time, the monks made fireplaces here and there in the courtyard. The courtyard was dirty. They reported this matter to the Blessed One. "I allow, monks, to make a fire-hall in one place." The fire-hall is low-lying, it is submerged by water... ...I allow, monks, to make it high-grounded. The pile (of firewood/ashes) collapses... ...I allow, monks, to build three kinds of piles: a brick pile, a stone pile, a wooden pile. Those who ascend are troubled. …and so on… “I allow, monks, three kinds of stairs: brick stairs, stone stairs, wooden stairs.” As they ascended, they fell… …and so on… “I allow, monks, a handrail.” The fire-hall had no door… …and so on… “I allow, monks, a door, a door-frame, a door-socket, an upper cross-bar, a bolt-bar, a bolt-head, a bolt, a latch, a keyhole, a rope-hole, a rope for pulling.” Dust and straw fell into the fire-hall… …and so on… “I allow, monks, to plaster and whitewash, to paint white, to paint black, to apply red ochre, to make flower designs, to make creeper designs, to make makara-tooth designs, to make five-stripe designs, a robe-pole, a robe-rope.” Permission for Monastery Enclosures 303. At that time, the monastery was unenclosed. Goats and cattle damaged the plants. They reported this matter to the Blessed One. “I allow, monks, to enclose with three kinds of fences: a bamboo fence, a thorn fence, a ditch.” There was no gatehouse. Similarly, goats and cattle damaged the plants… …and so on… “I allow, monks, a gatehouse, a side-door, a double-door, a archway, a cross-bar.” Dust and straw fell into the gatehouse… …and so on… “I allow, monks, to plaster and whitewash, to paint white, to paint black, to apply red ochre, to make flower designs, to make creeper designs, to make makara-tooth designs, to make five-stripe designs.” The monastery was muddy… …and so on… “I allow, monks, to spread gravel.” They could not get enough… …and so on… “I allow, monks, to lay flagstones.” Water stood still… …and so on… “I allow, monks, a water drain.” At that time, King Seniya Bimbisāra of Magadha wished to build a palace for the Sangha with lime plaster. Then the monks thought: “What kind of roofing has the Blessed One permitted, and what not…?” known." They reported this matter to the Blessed One. "I allow, monks, five kinds of coverings: brick covering, stone covering, plaster covering, grass covering, and leaf covering." The First Recitation Section is finished. 2. The Second Recitation Section The Story of Anāthapiṇḍika 304. At that time, Anāthapiṇḍika the householder was the brother-in-law of the Rajagaha banker. Then Anāthapiṇḍika the householder went to Rajagaha for some business. At that time, the Rajagaha banker had invited the Buddha, with the Sangha at the forefront, for the next day. Then the Rajagaha banker ordered his slaves and workers: "Come now, friends, rise early, cook gruel, cook rice, prepare curries, prepare extra dishes!" Then it occurred to Anāthapiṇḍika the householder: "Previously, when I arrived, this householder would set aside all his tasks and converse only with me. But now he is distracted, ordering his slaves and workers: 'Come now, friends, rise early, cook gruel, cook rice, prepare curries, prepare extra dishes!' What could it be? Will there be a wedding for this householder, or a marriage? Or is a great sacrifice at hand? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow with his army?" Then the Rajagaha banker, having given orders to his slaves and workers, approached Anāthapiṇḍika the householder. Having approached, and having conversed with Anāthapiṇḍika the householder, he sat down to one side. Anāthapiṇḍika the householder said this to the Rajagaha banker, who was sitting to one side: "Previously, householder, when I arrived, you would set aside all your tasks and converse only with me. But now you are distracted, ordering your slaves and workers: ordered: 'So then, friends, rise early, cook the gruel, cook the rice, prepare the curries, prepare the extra dishes!' "What, householder, is there a wedding for you, or a marriage, or a great sacrifice at hand, or is King Bimbisāra of Magadha invited for tomorrow with his army?" "No, householder, there is no wedding for me, nor a marriage, nor is King Bimbisāra of Magadha invited for tomorrow with his army; but a great sacrifice is at hand for me; for tomorrow, the Sangha, with the Buddha at its head, is invited." "You say 'Buddha', householder?" "I say 'Buddha', householder." "You say 'Buddha', householder?" "I say 'Buddha', householder." "You say 'Buddha', householder?" "I say 'Buddha', householder." "Indeed, this sound, householder, is rare in the world, that is, 'Buddha, Buddha'. Is it possible, householder, at this time to approach that Blessed One for an audience, the Arahant, the Fully Self-Awakened One?" "It is not the time, householder, at this time to approach that Blessed One for an audience, the Arahant, the Fully Self-Awakened One. Tomorrow, at the proper time, you will approach that Blessed One for an audience, the Arahant, the Fully Self-Awakened One." Then, Anāthapiṇḍika the householder, thinking, "Tomorrow, at the proper time, I will approach that Blessed One for an audience, the Arahant, the Fully Self-Awakened One," lay down with his mind fixed on the Buddha, and indeed, during the night, he rose three times, thinking it was dawn. 305. Then Anāthapiṇḍika the householder approached the Sivaka gate. Non-humans opened the gate. Then, as Anāthapiṇḍika the householder left the city, the light vanished, and darkness appeared. , fear, agitation, and hair-raising arose; from that, he wished to turn back again. Then the yakkha Sivaka, having disappeared, made his voice heard – “A hundred elephants, a hundred horses, A hundred mule-drawn chariots; A hundred thousand maidens, Adorned with jeweled earrings; Are not worth a sixteenth part Of one step forward. “Go forth, householder, go forth, householder; Going forth is better for you, not turning back.” Then for Anāthapiṇḍika the householder, the darkness vanished, light appeared. The fear, agitation, and hair-raising that had arisen subsided. A second time… and a third time… for Anāthapiṇḍika the householder, the light vanished, darkness appeared, fear, agitation, and hair-raising arose, and from that, he wished to turn back again. A third time, the yakkha Sivaka, having disappeared, made his voice heard – “A hundred elephants, a hundred horses, A hundred mule-drawn chariots; A hundred thousand maidens, Adorned with jeweled earrings; Are not worth a sixteenth part Of one step forward. “Go forth, householder, go forth, householder; Going forth is better for you, not turning back.” A third time, for Anāthapiṇḍika the householder, the darkness vanished, light appeared, and the fear, agitation, and hair-raising that had arisen subsided. Then Anāthapiṇḍika the householder approached Sītavana. Now at that time, the Blessed One, having risen in the last watch of the night, was walking in the open air. The Blessed One saw Anāthapiṇḍika the householder coming from afar. Having seen him, he descended from the walking path and sat on the prepared seat. Having sat down, the Blessed One said to Anāthapiṇḍika the householder – “Come, Sudatta.” Then Anāthapiṇḍika the householder – thinking, “The Blessed One addresses me by my name!” – joyful and elated, approached the Blessed One, approached. having prostrated with his head at the Bhagavā’s feet, he said to the Bhagavā: “I hope, Bhante, the Bhagavā slept well?” “Always well sleeps the brahmin, fully cooled; Who is not stained by desires, cooled, without attachments. “Having cut all attachments, having removed the heart’s anguish; Peaceful, he sleeps well, having attained peace in mind.” Then the Bhagavā gave Anāthapiṇḍika the householder a gradual discourse, that is to say—a talk on giving, a talk on morality, a talk on heaven, the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Bhagavā knew Anāthapiṇḍika the householder to have a ready mind, a soft mind, a mind free from hindrances, an uplifted mind, a confident mind, then he expounded the teaching that is unique to the Buddhas—suffering, its origin, its cessation, and the path. Just as a clean cloth, free from stains, perfectly absorbs dye, even so, in Anāthapiṇḍika the householder, right on that very seat, arose the dustless, stainless Dhamma-eye—whatever is of the nature to arise, all that is of the nature to cease. Then Anāthapiṇḍika the householder, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, having crossed over doubt, having dispelled perplexity, having gained confidence, independent of others in the Teacher’s Dispensation, said to the Bhagavā: “Excellent, Bhante, excellent, Bhante!