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Thus, this particle is for the meaning of acceptance. "Bhante" is a term of respect; it is also suitable for giving a reply to the Teacher. "He assented to the Blessed One" means he assented to the words of the Blessed One, he listened facing him and accepted. It is said that he accepted with this word "thus". Now, the Blessed One, having dressed, it is not stated here whether it was morning or evening. Even so, the Blessed One, having finished his meal and passed the midday, made Venerable Ānanda his attendant and, illuminating the city streets from the city gate with golden-hued rays, approached the dwelling of the Veranja brahmin. As soon as he stood at the house door, his retinue, seeing the Blessed One, informed the brahmin. The brahmin, regaining his mindfulness, arose quickly, filled with emotion, prepared an excellent seat, and, going forth to meet the Blessed One, said, "Let the Blessed One come here." The Blessed One approached and sat on the prepared seat. Then the Veranja brahmin, wishing to sit near the Blessed One, approached the Blessed One from where he was standing. From here on, the meaning is clear. As for what the brahmin said – "Moreover, the offering that should have been given, was not given." Here, the intention is this: "The offering that should have been given to you, who were invited and had resided for the rains, for three months, day by day, in the morning gruel and snacks, at midday solid and soft food, in the evening various kinds of drinks, and honor with perfumes and flowers, etc., that offering was not given." And "that indeed was not available to us" – here, a reversal of gender should be understood. The meaning here is: "And that offering was indeed not available to us." Or, the meaning here should be understood as: "And the gift that we would have given to you, that indeed was not available to us." "Nor was there any unwillingness to give" means there was no unwillingness to give on our part, like that of misers who have abundant wealth and resources. So, how could there be here It is difficult, householding is full of duties. Regarding that, this is the explanation: Because householding is full of duties, even if there are gifts here, and a desire to give them, how can it be obtained? How can it be possible to obtain that which we would give as a gift to you? Thus, he spoke, criticizing householding. He did not know that he was deluded by Māra; he thought, "My mindfulness has been lost due to the impediments of householding." Therefore, he spoke thus. Moreover, "How can it be obtained here?" means, within these three months, that which I would give to you, how can it be obtained? For householding is full of duties. Thus, the explanation here should be understood. Then the brahmin, thinking, "What if I were to give all at once, in a single day, what should be given in three months?" said, "Let Master Gotama consent to me," and so on. Therein, "for tomorrow" means: for the sake of the merit, joy, and delight that will be mine tomorrow when I show respect to you. Then the Tathāgata thought, "If I do not consent, the brahmin and the residents of Verañjā will criticize me, thinking, 'This one, having received nothing for three months, is perhaps angry; that is why, though requested, he does not accept even a single meal. There is no patience for consent in him; he is not omniscient.' Thus, they would accumulate much demerit. May that not happen to them." Out of compassion for them, the Blessed One consented by his silence. Having consented, then the Blessed One admonished the Verañjā brahmin, "Enough of the worries of householding impediments!" and with a discourse on the Dhamma suitable for that moment, he explained the benefit in this life and the next, encouraged him in wholesome states, made him accept them, inspired him there, made him enthusiastic, and with that enthusiasm and other existing qualities, he gladdened him, rained down the jewel of Dhamma, and rising from his seat, departed. When the Blessed One had departed, the Verañjā brahmin addressed his children and wife: "Friends, we invited the Blessed One for three months, but we did not give him even a single meal for a single day. Come now, thus "Prepare a gift so that even a three-month offering can be given in one day." Then, having prepared an excellent gift, on the day the Blessed One was invited, after that night, he had the seating area decorated, arranged precious seats, prepared a great offering adorned with perfumes, incense, fragrant flowers, and announced the time to the Blessed One. Therefore it is said: "Then the brahmin Verañja, after that night... ...the meal was finished." The Blessed One, surrounded by the community of bhikkhus, went there. Therefore it is said: "Then the Blessed One... ...sat down with the community of bhikkhus." Then the brahmin Verañja, "Buddhappamukhaṃ bhikkhusaṅghaṃ" means "with the Buddha as chief," it is said that the Buddha was made the elder of the Saṅgha and sat down. "Paṇītena" means excellent. "Sahatthā" means with his own hand. "Santappetvā" means having well satisfied, having made them full, content, and to their heart's desire. "Sampavāretvā" means having well invited, having made them refuse with a hand gesture, a facial gesture, or a verbal expression, saying 'enough'. "Bhuttāviṃ" means having eaten. "Onītapattapāṇiṃ" means with hand removed from the bowl; it is said to mean with hand withdrawn. "Ticīvarena acchādesi" means he gave the Blessed One a set of three robes. This is merely a conventional expression, "he covered with a set of three robes," and each single cloth in that set of three robes was worth a thousand. Thus, the brahmin gave the Blessed One a set of three robes worth three thousand, excellent, like Kasi cloth. "Ekamekañca bhikkhuṃ ekamekena dussayugena" means with one pair of cloths for each bhikkhu. There, one cloth was worth five hundred. Thus, he gave five hundred bhikkhus cloths worth five hundred thousand. Even having given so much, the brahmin was not satisfied, and again, he tore up many red blankets worth seven or eight thousand, and woolen and cotton cloths, and gave them for the purpose of waistbands, shoulder-straps, body-bands, strainers, and so on. One hundred times cooked And filling gourds with hand-prepared medicinal oils, for each and every monk to anoint themselves, he gave oil worth a thousand. What more to say? Regarding the four requisites, no requisite for the use of ascetics was left ungiven. But in the Pāli (text), only robes are mentioned. Having thus performed a great offering, and having bowed down with his children and wife, he sat down. Then the Blessed One, to the Veranja brahmin, who for three months, by Mara's obstruction, had been deprived of the enjoyment of the nectar of hearing the Dhamma, in just one day, rained down the nectar of Dhamma, fulfilling his aspirations, having instructed him with a Dhamma talk… …rose from his seat and departed. The brahmin too, with his children and wife, having bowed to the Blessed One and the Sangha of monks, saying, "Again, venerable sir, please show us favor," and so on, followed (them) and, shedding tears, turned back. Then the Blessed One, having stayed in Veranja as he wished, having stayed according to his inclination, according to his liking, having departed from Veranja, at the time of wandering on tour in the great circuit, abandoning the usual Buddha-route to be taken, (and seeing) the Sangha of monks exhausted by the famine, wishing to take them by a direct path, without going to Soreyya and so on, went to Payāgapatiṭṭhāna, and there crossed the river Ganga, and arrived at Bārāṇasī. He arrived there, he arrived there. And there too, having stayed as he wished, he went to Vesālī. Therefore it is said: "Without going to Soreyya… …he dwells in Vesālī, in the Great Wood, in the Gabled Hall." The account of the Buddha's custom is finished. In the commentary on the Vinaya, the Samantapāsādikā, The commentary on the Veranja section is finished. Herein, concerning the Samantapāsādikā's quality of being 'all-pleasing' – From the tradition of teachers, from clarifying the divisions of the introductory narratives; From avoiding other doctrines, and from the purity of one's own doctrine. From purifying the expression, from the meaning of words, from the method of connecting Pāli (text); From determining the training rules, from seeing the distinctions in the methods of analysis. For those who observe, nothing displeasing is seen. from which this [arises]; For the wise, therefore, It is indeed 'All-Pleasing'. The commentary has proceeded, Of the Vinaya, by the one skilled in taming the trainable; Spoken by the Lord of the World, By the one compassionate towards the world. The commentary on the Verañja chapter is finished. 1. Pārājika Chapter 1. First Pārājika Commentary on the Recitation Section Concerning Sudinna 24. From here onwards, "Now at that time, not far from Vesālī," etc., is mostly clear in meaning. Therefore, abandoning word-for-word commentary, we shall comment only on what needs to be said, wherever it occurs. "Kalandagāma" means "Kalandaka" are called "kāḷaka" (black birds/squirrels), a village that received its name on account of them. "Kalandaputta" means the son of Kalandaseṭṭhi, who received his name from the village, was approved by the king, and possessed forty crores of wealth. But since there were other people named Kalandaka in that village, after saying "Kalandaputta," it was again said "seṭṭhiputta" (son of the chief). "Sambahulehi" means "by many." "Sahāyakehi" means "sahāyā" are those who come together to experience happiness and suffering; "sahāyā" are indeed "sahāyakā"; by those companions. "Saddhiṃ" means "together." "Kenacideva karaṇīyena" means by some business such as retrieving or moving goods for a purpose; some also say, "by the business of the Katthika constellation festival play."