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"Añjanūpapisana" means any kind of powder to be ground for collyrium. 268. "Having taken it oneself" here means taken by another bhikkhu for the sake of one bitten by a snake. it should be understood that it goes with the thought that has been grasped by oneself. 269. The ailment called 'Gharadinnaka' is an illness arising from medicine given by a wife for the purpose of subjugation. Therefore it is said, "an illness arising from a subjugating insect." And here, the word 'ghara' (house) is intended to refer to the wife without distinction. "By uncooked broth" means by unmixed mung bean broth. "By cooked and uncooked" means by mung bean soup that has been cooked and strained without stirring the mung beans, as stated in the glossaries. Description of the story of allowing jaggery and so on 272. "Guḷakaraṇa" means a place for making jaggery, it is said to be a sugar mill. 274. "Avissatthā" means suspicious. 276. "They offer even a small amount" means they offer even if a small amount is taken, the intention is that they take a small amount and offer, thinking "if a lot is taken, it will not be enough for others." "They refuse even after consideration" means they refuse even after considering "it will be for food during the day." 279. In a confined space, the absence of prohibition of burning is permissible. 280. "Ubhatopasannā" means pleased on both sides. "Māghāta" means a day declared as "do not kill living beings." Description of the story of gruel, honey-balls, and so on 282. "Madhugoḷaka" means a cake mixed with sugar and so on. "Gives life" means gives the gift of life. "Complexion" means bodily complexion. "Happiness" means physical and mental happiness. "Strength" means bodily vigor. "Readiness of speech" means appropriate and ready speech. "Regulates the wind" means regulates and carries away the wind. "Cleanses the bladder" means purifies the arteries. "Digests undigested residue" means if there is undigested residue, it digests it. "Enters" means gives. And "removes the wind" should be connected. 283. Why is it said, "he should be made to eat successive meals"? For successive meals occur when one who has been invited for one of the five kinds of food eats another of the five kinds of food, setting aside the first; and these bhikkhus partook of edible gruel, which is one of the five kinds of food, therefore it is said, "edible gruel." is indeed a refusal.” Because the stated refusal for one who rejects any one of the five kinds of food applies also to one who rejects food-gruel, therefore food-gruel is also included in the category of rice. 284. They put in rich essence: They put it in thinking, “The Blessed One will partake of it.” Description of the story of Pāṭaligāma 285. Pāṭaligāma: (Ud. A. 76) This is a village of that name in the Magadha kingdom. It is said that on the day of the village’s founding, two or three trumpet flower sprouts emerged from the earth in the village square. Therefore, they called it “Pāṭaligāma.” Tadavasarīti: He arrived at, reached that Pāṭaligāma. Pāṭaligāmikāti: Residents of Pāṭaligāma. Upāsakāti: It is said that some of them, upon their first sight of the Blessed One, became established in the refuges and precepts. Therefore, it is said “upāsakā.” Yena bhagavā tenupasaṅkamiṃsūti: It is said that in Pāṭaligāma, people from Ajātasattu’s kingdom and the Licchavi kings would periodically come and, evicting householders from their homes, would stay for a month or half a month. Therefore, the people of Pāṭaligāma, constantly oppressed, thought, “When they come, there will be a place for them to stay. In one part, a place for the rulers to store their goods; in another part, a place for them to stay; in another part, for visiting travelers; in another part, for the poor and destitute; in another part, for the sick to stay.” So, without disturbing each other, they built a large hall in the middle of the city, sufficient for everyone to stay, and named it Āvasathāgāra (Guest Hall). Āgantvā vasanti ettha āgantukāti āvasatho, tadeva āgāraṃ āvasathāgāraṃ: Guests come and stay here, hence it is a guest house, that very house is the guest house. And on that day, it was completed. They went there and, seeing it beautifully finished and adorned with brickwork, plasterwork, and paintings, like a divine palace, from the gatehouse onwards, they thought, “This guest hall is exceedingly delightful and splendid. By whom should it first be used? for our long-term welfare and happiness.” And at that very moment they heard, “The Blessed One has arrived in that village.” Then, filled with joy and delight, they thought, “We should have gone to bring the Blessed One, but he himself has arrived at our dwelling place. Today, we will have the Blessed One stay here and first partake of the meal, and also the Sangha of bhikkhus. When the Sangha of bhikkhus arrives, the Tepiṭaka Buddha-word will also have arrived. We will have the Teacher recite blessings, we will have him teach the Dhamma. Thus, after the three jewels have been honored, then there will be enjoyment for us and for others. In this way, it will be for our long-term welfare and happiness.” Having made this resolve, they approached the Blessed One for this very purpose. Therefore, they said, “May the Blessed One, venerable sir, accept our lodging house.” “They approached him” (Dī. Ni. Aṭṭha. 3.297-298; Ma. Ni. Aṭṭha. 2.22) Even though it was completed that very day, and was well-prepared and well-maintained like a divine palace, it was not arranged in a manner suitable for the Buddha. For Buddhas are inclined to the forest, delighting in the forest; they may or may not dwell within a village. Therefore, thinking, “We will arrange it only after knowing the Blessed One’s preference,” they approached the Blessed One. Now, desiring to arrange it in accordance with the Blessed One’s preference, they approached the lodging house. “Having spread the entire lodging house with coverings”— here, “covering” means a spread. “Entirely covered” means it was completely covered. Or, “covered” means a spread; “entirely covered” means the whole was covered. This is a neuter noun indicating a state of being, meaning, “having spread it so that everything was covered.” First of all, thinking, “Cow dung is suitable for all auspicious occasions,” they had the floor, even though it was plastered with lime, smeared with fresh cow dung. Knowing it was dry, so that a footprint would appear where one stepped, they then scattered it with perfumes of four kinds. Having plastered, they spread out various colored mats above, and on top of these, beginning with large, thick rugs, they had the entire space that was suitable for spreading covered with various colored coverings, such as hand-coverings. Therefore it is said: “having spread the entire guest house.” As for seats, in the central area, leaning against the auspicious pillar, they arranged a magnificent Buddha-seat, and on it, whatever soft and delightful cushions there were, those they spread out, and placed a beautiful-looking red cushion on both sides, and above, they hung a canopy adorned with gold and silver stars, and decorated it with garlands of perfume, garlands of flowers, garlands of leaves, and so on. All around, in a twelve-cubit space, they made a flower net, and had a thirty-cubit space enclosed by a curtain. Leaning against the western wall, they arranged couches, stools, back-rests, and round stools for the community of monks, and had them covered with white cushions. They made the eastern side of the hall suitable for their own sitting. Referring to this, it is said: “having arranged seats.” As for the water-pot, it was a large-bellied water-jar with a rim. So that the Blessed One and the community of monks could wash their hands and feet and rinse their mouths as they wished, they filled these pots in various places with water the color of jewels, and to perfume it, they put in various flowers and perfumed water powders, and covered them with banana leaves, and set them up. Therefore it is said: “having set up the water-pot.” As for lighting oil lamps, they lit oil lamps in lampstands made of silver, gold, etc., and in small cups made of gold, silver, etc., held in the hands of figures like Yonaka statues. As for “they approached where the Blessed One was,” here, those lay followers of Pāṭaligāma not only prepared the guest house, but indeed, throughout the entire village, they had the streets decorated, raised flags, placed full pots and banana trees, etc., at the entrances of houses, and made the entire village bright with lamps. With torches, like scattering stars, they proclaimed: "Give milk to the suckling infants, feed the young boys quickly and put them to sleep, do not make a loud noise, tonight the Teacher will stay in the village, for Buddhas indeed desire quietude." Then, taking torches on poles, they approached where the Blessed One was. Then the Blessed One, having dressed, taking his bowl and robe, together with the Sangha of bhikkhus, approached the lodging house; and when they thus announced the time, saying, "Now, Venerable Sir, the Blessed One deems it time," the Blessed One, as if cutting a lotus with scissors from a very red, double-layered cloth the color of a red koviḷāra flower dyed with lac-dye, having arranged it to cover the three circles, dressed himself, as if encircling a cluster of lotuses with a golden girdle, having tied a waist-band shining like lightning, as if wrapping an elephant's forehead with a red blanket, as if casting a coral net onto a golden pinnacle a hundred cubits high, as if putting a red blanket-cloak on a great golden stupa, as if covering the moving full moon with a red cloud, as if pouring well-ripened lac-dye onto the summit of a golden mountain, and as if encircling the summit of Cittakūṭa mountain with a net of lightning, having shaken the great earth with its Cakkavāḷa, Sineru, and Yugandhara mountains, having p