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therefore it is said "honored by the kingdom." "Ekindriya" they say, referring to the body faculty. "Jīvasaññino" means those who perceive living beings. 366. "Mahallaka" means that it is great due to having an owner, being greater than a hut built by a borrower. Or, because it is permissible to build it even exceeding the measure after having the material specified, therefore it is also "mahallaka" due to its great size; that which is "mahallaka." But since its great size is obtained precisely because it has an owner, therefore, to show that meaning, the word-division states: "A mahallaka monastery is said to be one with an owner." All the rest is to be understood in the same way as stated in the hut-making training rule, along with its origin and so forth. Indeed, the only difference here is the mere fact of having an owner, the absence of origin from an action, and the absence of a fixed measure; and due to the absence of a fixed measure, there is no tetrad of offenses. The commentary on the training rule concerning making a monastery is finished. 8. Commentary on the First Training Rule Concerning Ill Will 380. "At that time the Buddha, the Blessed One" is the training rule concerning ill will. There, "Veḷuvane Kalandakanivāpe" means Veḷuvana is the name of that park. It was surrounded by bamboos and by an eighteen-cubit wall, equipped with gates and watchtowers, beautiful with a blue luster, therefore it is called "Veḷuvana." And they offered food to squirrels there, therefore it is called "Kalandakanivāpa." Formerly, it is said, a certain king came there for park recreation. Intoxicated with liquor, he slept a daytime sleep. His retinue, thinking "the king is asleep," being enticed by flowers and fruits, wandered here and there. Then, a black snake, emerging from a hollow tree due to the smell of liquor, approached the king. Seeing it, a tree deity, thinking "I will save the king's life," came in the guise of a black crow and made a sound near his ear. The king awoke. The black snake turned back. And seeing that, "By this black crow, my life was given," he established an offering for the black crows there, and proclaimed a declaration of safety. Therefore, from then on, it became known as Kalandakanivāpa (Crow's Offering). For Kalandaka is indeed a name for black crows. Dabba was the name of that elder. Mallaputta means the son of a Malla king. "He realized arahantship at seven years of age by birth"— it is to be understood that the elder, indeed, having gained spiritual urgency at the age of seven, went forth (into homelessness) and attained arahantship right at the razor's edge. "Whatever is to be attained by a disciple, all that was attained by him"— what is to be attained by a disciple are the three knowledges, the four analytical knowledges, the six supernormal powers, and the nine supramundane states— this collection of qualities, all that was attained by him. "And there is nothing further for him to do"— because the sixteen kinds of tasks concerning the four Noble Truths and the four paths have been done, there is now nothing further for him to do. "Or accumulation of what has been done"— there is no further increase of that very task which has been done, just as there is no re-washing of a washed cloth, no re-grinding of ground perfume, and no re-blooming of a bloomed flower. "Rahogatassa" means one who has gone into solitude. "Paṭisallīnassa" means one who has withdrawn from here and there and become secluded, meaning one who has attained solitude. Then indeed, it occurred to the Venerable Dabba Mallaputta: "What if I were to arrange lodgings for the Sangha and assign meals?" The elder, indeed, having seen that his task was done, thought and reflected thus: "I bear this last body, and indeed, it stands at the mouth of impermanence like a lamp placed in the path of the wind, destined to be extinguished soon. While it has not yet been extinguished, what service might I render to the Sangha?" "In distant lands, many young men of good family go forth (into homelessness) without having seen the Blessed One. They come even from afar, thinking, 'We shall see and pay homage to the Blessed One.' There, Whose lodging is not sufficient, they make their beds even on stone slabs. But I am able, by my own power, to create and give to those young men, according to their wishes, lodgings such as palaces, monasteries, half-yoked houses, and beds, chairs, and coverings. And on the next day, some here are very tired; out of respect, standing before the bhikkhus, they do not even assign meals. But I am able to assign meals even for them. As he was reflecting thus, it occurred to the Venerable Dabba the Mallaputta: "Why don't I arrange lodgings for the Sangha and assign meals?" Are not these two positions suitable for one devoted to idle talk and so on? But this one is an Arahant, delighting in non-proliferation. Why did these occur to him? Because he was urged by a former aspiration. Indeed, for all Buddhas, there are disciples who attain this position. And he, reborn in a certain family at the time of the Blessed One Padumuttara, seeing the power of a bhikkhu who had attained this position, invited the Blessed One with sixty-eight hundred thousand bhikkhus for seven days, gave a great offering, and prostrating at his feet, made this aspiration: "In the future, when a Buddha like you arises, may I also be a disciple of yours, named so-and-so, an arranger of lodgings and an assigner of meals." The Blessed One, sending forth his knowledge of the future, saw it. And having seen it, he declared: "After one hundred thousand aeons from now, a Buddha named Gotama will arise. Then you, being Dabba the Mallaputta, will go forth and be ordained at seven years of age, realize Arahantship, and obtain this position." From that time onwards, fulfilling generosity, morality, and so on, and experiencing the bliss of gods and humans, at the time of our Blessed One, he realized Arahantship just as predicted by that Blessed One. Then, when he was in seclusion, (he thought) "What service shall I render to the Sangha?" while thinking, "What should I do?" Prompted by that former aspiration, these two tasks occurred to him. Then it occurred to him: "I am not my own master, I live in the same place as the Teacher. If the Blessed One permits me, I will undertake these two tasks." So he went to the Blessed One. Therefore it is said: "Then the venerable Dabba the Mallaputta... ...and to assign meals." Then the Blessed One, having encouraged him, "Good, good, Dabba!" because a bhikkhu free from partiality is fit to manage these two tasks, said, "Then, Dabba, arrange lodgings for the Sangha and assign meals." He assented to the Blessed One, meaning he listened to the Blessed One's words, he heard them face-to-face, he accepted them. Why did the Blessed One have Dabba be requested first? To free him from blame. For the Blessed One saw: "In the future, because of this task of Dabba, a great disturbance will arise due to Mettiyā and Bhūmajaka. There, some will blame him, saying, 'Why does this silent one, without doing his own work, manage such a task?' Then others will say, 'What is his fault? He was appointed after being requested by these very ones.' Thus he will be freed from blame." Having him requested to free him from blame, furthermore, when an unappointed bhikkhu says something in the midst of the Sangha, a disposition to complain arises: "Why does this one make a loud noise in the midst of the Sangha? He shows his authority." But when an appointed one speaks, there are those who say, "Venerables, do not say anything. This one is appointed; let him speak as he pleases." And for one who slanders an unappointed person with what is not true, the offense is light, merely a dukkaṭa. But for one who slanders an appointed person, the offense is more serious, a pācittiya. Then an appointed bhikkhu, because of the seriousness of the offense, is more difficult to assail even by enemies. Therefore, to have that venerable one appointed, "By a competent bhik said, "to the monk," and so on. But is it proper to give two assignments to one person? Not just two, if he is capable, it is proper to give even thirteen. But for those who are not capable, it is proper to give one to two or three. 382. "Of those who are similar" means similar in qualities, not similar in friendship or intimacy. Therefore it is said, "Those monks who are Suttanta reciters, for them together," and so on. As many Suttanta reciters as there are, he selects them and arranges a lodging suitable for them together; and similarly for the others. "Abundant in bodily strength" means abundant in making the body strong, meaning abundant in nourishing the body. "With this delight, O venerable ones" means with this delight in talk about trivial matters, which is an obstacle to the path to heaven. "They will dwell" means they will reside. "Having entered the fire element, with that light" means having entered the fourth jhana of the fire kasina, having risen, and having determined the finger to blaze with supernormal knowledge, with that light of the finger-flame generated by the attainment of the fire element. This power of the elder became well-known throughout the entire Jambudipa in a short time. Hearing that, monks who wished to see the miracle of psychic power intentionally came at an improper time. "They intentionally point out a distant place" means knowing it, they point out a distant place. How? "Our lodging, friend Dabba, is on Gijjhakuta," in this manner. "With the finger blazing, he goes forth and forth" means if there is one monk, he goes by himself. If there are many, he creates many bodies. All of them, similar to himself, arrange lodgings. In "This couch," and so on, when the elder says, "This couch," even the created ones, in their respective places where they have gone, say, "This couch"; and similarly in all places.