English
it is understood that there is no desire to plaster the stone foundation again. Therefore it is said, "not plastering it." Therefore, "the state of being plastered and so on... ...is said with reference to the covering itself" this is said to show the primary importance of the covering plaster, that even if there is wall plaster, there is no offense without covering plaster, and not to show that there is an offense even without wall plaster, so they say. And this is more appropriate here, in our opinion. "Here" means in a grass hut. And here, the showing of the state of no offense whatsoever for a grass hut is done so that, by bringing in the Parivāra Pāli, the state of no offense due to factors like initial effort for a grass hut can be easily established. And when the state of no offense whatsoever for a grass hut is established, by that same method, the state of no offense due to factors like initial effort can be understood even in caves, grottoes, and so on. Therefore, "but that which" and so on is said. For thus, when non-offense is established even due to factors like the initial effort in a grass hut, by that same method, non-offense is shown in essence even due to factors like the initial effort for one who makes it for another. And this being so, a bhikkhu gives instructions and departs, "Make a hut for me," and he instructs, "Let it have the specified site, and be without initial effort, and with my departure." They make a hut for him without the specified site, with initial effort, and without his departure. Considering the objection, "Why is a dukkaṭa stated even due to factors like the initial effort for one who makes it for another in the Pāli text, 'An offense of three dukkaṭas for the makers'?" this was said: "But that which... ...is stated due to non-doing." This is the intention here: Even for one who makes it for another, it is non-offense even due to factors like the initial effort. But this, "An offense of three dukkaṭas for the makers," is not said to show an offense due to factors like the initial effort for one who makes it for another. What then? It is to show an offense due to not doing as instructed. Since this very textual order is seen in many books and in ancient books approved by hundreds of revisions, the meaning is explained here according to the observed textual order. However, in some books, after "even a hut that meets the hut's characteristics... ...non-offense," they write the passage beginning "But that which..." And this being so, the intention there is clear. "Having said 'non-offense'"— this is said because it is not specified for a dwelling place, as in "it will be an uposatha hall, and I will dwell there." The action characterized by making a hut exceeding the measure is an element of the offense even when based on an unspecified site, and even when based on exceeding the measure. Combining both, it is said, "from action and non-action." It should be understood that even for one who makes a hut of the proper measure without having the site specified, it arises from action and non-action, due to its arising from having the site specified and from the action of making the hut through non-doing. "Without thought"— Mindless, by a mind not knowing the designation. Being one of the plastered, etc., the possibility of a lower measure, the object not being shown, exceeding the measure, being for oneself, being a dwelling house, plastering and rubbing— these are here six or seven factors. The explanation of the training rule concerning the hut-builder is finished. 7. The explanation of the training rule concerning the monastery-builder 365. In the seventh, in a city of such a name, that is, named Kosambī. Indeed, in that city, in its parks, ponds, and other such places, Kosamba trees were abundant; therefore, it came to be called Kosambī. Some say, because it was built not far from the hermitage of a sage named Kusumba. This is what is said: Kosambī was the dwelling place of the sage Kusumba, and because it was not far from it, the city came to be called Kosambī. Indeed, it was built by a rich man named Ghosita; so, who was this rich man Ghosita, and how was that park built by him? Indeed, formerly there was a country named Addila. Then a poor man named Kotūhalaka, out of fear of famine, with his wife and child, going to a prosperous country, being unable to carry his son, abandoned him and went on. The mother, turning back, took him and went. They entered a cowherd's village. And for the cowherds then, much milk-rice had been prepared; so, getting milk-rice, they ate. Then that man, having eaten too much milk-rice, being unable to digest it, died in the night, and right there, taking rebirth in the womb of a bitch, was born as a dog. He was dear to the cowherd. And the cowherd attended on a Paccekabuddha. Even the Paccekabuddha, at mealtime, gave a lump (of food) to the dog. He, having developed affection for the Paccekabuddha, went even to the leaf-hut with the cowherd; when the cowherd was not present, at mealtime, going by himself, he barked at the door of the leaf-hut to announce the time; and even on the way, seeing fierce animals, he barked and chased them away. He, towards the Paccekabuddha, with a gentle mind, having died, was reborn in the deva-world. There, he was "Ghosaka deva..." His name was Vaputta. He, having passed away from the deva-world, was reborn in a certain family home in Kosambi. A childless rich man, it is said, gave money to his parents, adopted him as a son, and took him. Then, when his own sons were born, he tried to kill him seven times. Being fortunate, he did not die in any of the seven attempts, and finally, through the cleverness of a rich man's daughter, he survived. Later, after his father's death, he attained the position of a rich man and became known as Ghosita, the rich man. There were also two other rich men in Kosambi, Kukkuṭa the rich man and Pāvāriya the rich man; with him, there were three. At that time, five hundred ascetics, who were dependents of these friendly rich men, lived at the foot of a mountain. From time to time, they would come to human habitations to partake of salt and sour food. Then, on one occasion, during the summer, as they were coming to human habitations, they crossed a waterless great wilderness. At the end of the wilderness, seeing a large banyan tree, they thought, "Such as this tree is, surely there must be a powerful deity here. It would be good if she would give us water or something to eat." The deity, knowing the ascetics' intention, thought, "I will help them," and by her power, she caused a stream of water, the size of a ploughshare, to flow from between the branches. The group of ascetics, seeing the stream of water like a silver column, took water in their bowls and partook of it. They then thought, "The deity has given us water for our use. But this is a great forest without villages. It would be good if she would also give us food." The deity, in order to provide for the ascetics, gave them divine gruel, snacks, and other things, and satisfied them. The ascetics thought, "The deity has given us everything, water for our use and food. It would be good if she would show herself to us." The deity, knowing their intention, showed half of her body. "O deity, great is your prosperity! What deed did you do to attain this s “You have attained prosperity.” “By doing a small, not very great, deed.” Indeed, by virtue of a half-Uposatha deed, the deity attained prosperity. It is said that this divine son was a worker in Anāthapiṇḍika’s house. In the merchant’s house, on Uposatha days, all the people, down to the male and female slaves, observed the Uposatha. One day, this worker alone rose early and went to work. The great merchant, observing the people receiving their food, noticed that only this one had gone to the forest, and gave him food for his evening meal. The cook-slave cooked food for this one person and served it to him when he returned from the forest. The worker thought, “On other days, at this time, the house was noisy; today it is exceedingly quiet. What can this be?” She told him, “Today, all the people in this house are observing the Uposatha. The great merchant gave food only to you.” “Is that so, mother?” “Yes, master.” “Mother, ask the great merchant, ‘Does one who undertakes the Uposatha at this time have an Uposatha deed, or not?’” Having gone and asked, the great merchant said, “It is not a full Uposatha deed, but it is a half-deed, and he is an Uposatha observer.” The worker, without eating his meal, washed his mouth, observed the Uposatha, took his sleeping place, and lay down. His body, deprived of food, was afflicted by wind at night. He passed away at dawn, and as a result of the half-Uposatha deed, he was reborn as a Bodhi-tree deity at the entrance to the Great Forest. He reported this event to the ascetics. The ascetics asked, “You have made us hear ‘Buddha, Dhamma, Sangha,’ which we had not heard before. Has a Buddha indeed arisen in the world?” “Yes, venerable sirs, he has arisen.” “Where does he reside now?” “In Sāvatthī, near Jetavana, venerable sirs.” The ascetics, delighted and joyful, said, “You stay here; we will go see the Teacher,” and departed, gradually reaching Kosambī. They reached the city. The Great Merchant, "The ascetics have come!" welcomed them, "Tomorrow, Venerable Sirs, please accept alms from us," invited them, and on the next day, gave a great offering to the company of ascetics. The ascetics asked, "May we go after eating?" "Venerable Sirs, at other times, you stay for one month, or two, or three, or four months, and then you go. But this time, you came yesterday, and say, 'We go today.' What is this?" "Yes, householders, the Buddha has arisen in the world. It is not possible to know the danger to life. Therefore, we are in a hurry to go." "Then, Venerable Sirs, we also will come. Go with us!" "You householders