English
people respectfully attend to him with the four requisites. Therefore it is said: "He is a giver of all, who gives a dwelling." 296. "Pulling-hole" is where, having inserted a finger, pulling the door, they make it touch the doorpost; this is its designation. "Pulling-rope" is having made a hole in the door itself, having inserted it there, with which rope pulling, they make the door touch; that is a pulling-rope. To show that there is no unsuitable hide for the use of a dwelling, it is said: "Even if it is made with a leopard's tail, it is permissible." "Like a railing on a shrine" means made by showing with strips and so on, like a railing on a shrine, on the window frames. "Pillar-window" means without placing horizontal timbers, made only with vertically standing... Made by means of poles, etc. The commentary on the story of the permission for monasteries is finished. The commentary on the story of the permission for couches, chairs, etc. 297. "Poṭaki-tūla" means cotton grass stuffing. And the taking of "poṭaki" here is merely an example of grass species, so it says, "of whatever grass species." The five kinds of wool stuffing are also permissible; here too, "for a pillow" should be brought in and connected. Some say, "It is not permissible to use a cushion filled with stuffing," others say, "It is permissible." "Upadahanti" means they place. "Sīsappamāṇa" is where they place the entire head, starting from the neck; that is "sīsappamāṇa" (head-sized). And to show that its maximum extent transversely is a fist-span, it says, "whose width at the three corners," etc. "The middle part is a fist-span" means the middle part of the pillow is a fist-span in width. "Masūraka" means a leather cushion. "Phusitāni dātuṃ" means to give dots for the purpose of marking. 298. "Na nibandhati" means not to be tied, meaning it does not stick. "Paṭibāhetvā" means having smoothed. The commentary on the story of the permission for brick-piles, etc. 300. "Rukkhaṃ vijjhitvā" means having pierced the tree, meaning having pierced the tree-wood. "Khāṇuke ākoṭetvā" means having driven in stakes, meaning having driven in two stakes each. That "movable wall-base" refers to what is made by driving in stakes in the manner described. "Bhūmiyaṃ patiṭṭhāpetuṃ" means to establish on the ground, meaning to establish the base on the ground, to raise it by supporting the wall-base, to raise and place the wall-base with stakes— that is the intention. "For the place made by extending the wall on both sides" means for the place made by extending the wall on both sides and placing a wall in front, so that those sitting near the inner door cannot look straight outside. "Samantā pariyāgāro" means a surrounding porch, meaning a porch with openings all around. "Ugghāṭanakiṭika" means a lifting gate, meaning a wooden gate that is lifted and placed with poles. The commentary on the story of Anāthapiṇḍika. 304. In the story of the householder Anāthapiṇḍika (Saṃ. (ni. aṭṭha. 1.1.242) By some business, is meant trade. Anāthapiṇḍika and the Rājagaha merchant were brothers-in-law to each other. When goods for sale were cheap in Rājagaha, the Rājagaha merchant would take them, and with hundreds of carts, go to Sāvatthī, and stopping a yojana away, would make his arrival known. Anāthapiṇḍika would go out to meet him, show him great respect, put him in a vehicle, and enter Sāvatthī. If the goods sold quickly, he would sell them. If not, he would leave them at his sister's house and depart. Anāthapiṇḍika also did the same. So he, at that time, went for that very business. Referring to that, this was said. But on that day, the Rājagaha merchant did not hear the message sent by Anāthapiṇḍika, who was a yojana away, to make his arrival known; he had gone to the monastery to hear the Dhamma. Having heard the Dhamma talk, he invited the Buddha and the Saṅgha of bhikkhus for the next day, and had ovens dug, wood split, and so on, at his house. Anāthapiṇḍika, thinking, "Now he will come out to meet me, now he will," did not receive a welcome even at the house door, and having entered the house, did not receive much hospitality either. "Is the great merchant well, and the children? Are you not tired from the journey?" This was the extent of the hospitality. Therefore it was said, "Then it occurred to Anāthapiṇḍika the householder," and so on. "You say 'Buddha', householder?" Having heard the word 'Buddha' from his mouth, Anāthapiṇḍika experienced a five-fold rapture. It arose at his head and went down to the soles of his feet, arose from the soles of his feet and went up to his head, arose from both ends and settled in the middle, arose from the middle and went to both ends. Completely pervaded by rapture, he asked three times, "You say 'Buddha', householder?" "It is not the right time, householder, to go to see the Blessed One at this moment." Thinking: "Buddhas are indeed unapproachable, like venomous snakes. And the Teacher lives near the charnel ground. It is not possible to go there at this time, by this means." He spoke thus. He lay down with mindfulness directed to the Buddha. Thinking nothing else, he lay down with mindfulness solely directed to the Buddha. On that day, his mind did not arise towards his carts of goods or his attendants. He did not even eat his evening meal. But having ascended his seven-storied palace, and lying on his well-arranged, adorned, excellent couch, reciting "Buddha, Buddha," he fell asleep. He arose three times, thinking it was dawn. So, when the first watch had passed, he arose and recollected the Buddha. Then a strong faith arose in him. A light of joy appeared. All darkness vanished. It was like the lighting of a thousand lamps, like the rising of the moon and the rising of the sun. He, thinking, "I have fallen into negligence, I have been deceived, the sun has risen," arose, stood in the open air, and looking at the moon, thought, "Only one watch has passed, there are two more." Then he re-entered and lay down. By this means, at the end of the middle watch, and at the end of the last watch, he arose three times. But at the end of the last watch, at the strong break of dawn, he arose, came to the open air, and faced the great gate. The gate of the seven-storied palace opened by itself. Descending from the palace, he proceeded along the inner street. 305. "Non-humans" means deities who have attained special distinction. For indeed, they, seeing directly the future success of the rich man, thought: "This great rich man, having set out saying, 'I will go to attend on the Buddha,' will establish himself in the fruit of stream-entry at the first sight (of the Buddha). He will become the foremost supporter of the Three Jewels, will build an incomparable monastery, and will be an open door to the noble Sangha of the four directions. It is not proper to close his door." Thinking thus, they opened the door. "Disappeared" means Rājagaha was indeed crowded with people. Nine crores (of people) inside the city, nine outside the city. Relying on that, eighteen crores of people... They are not. Unable to carry out the dead at an unseasonable time, they stand on the watchtowers and throw them out of the main gate. As soon as the Great Merchant left the city, he stepped on a wet body with his foot, and struck another with his back foot. Flies flew up and scattered. The stench assailed his nostrils. His faith in the Buddha diminished. Therefore, his light disappeared and darkness appeared, due to the extreme weakness of the forms arising from the weakening of the rapture. He made a sound, thinking, "I will inspire the merchant," and made a sound with a sweet voice, as if striking a golden bell. "A hundred thousand maidens"—the preceding phrases should also be connected with this word "thousand." Just as there are a hundred thousand maidens, so there are a hundred thousand elephants, a hundred thousand horses, a hundred thousand chariots—this is the meaning here. Thus, each hundred thousand is indicated. "Of a step's passing"—that in which a step passes is a "step's passing." That is the space of a fist-jewel between two steps when walking without delay. "Are not worth a sixteenth part"—that one "step's passing" is divided into sixteen parts, and one portion of that is again divided into sixteen, and one portion of that is again divided into sixteen. Thus, one portion of that which is divided into sixteen parts, sixteen times, is called a "sixteenth part." These four hundred thousand are not worth that sixteenth part. This is what is meant: a hundred thousand elephants, a hundred thousand horses, a hundred thousand chariots, a hundred thousand maidens, and those adorned with jeweled earrings, all daughters of the kings of Jambudīpa—such gains are surpassed by the volition that arises in the act of going to the monastery, in the sense of accomplishing the crossing over that sixteenth part. Or, that by which a step passes is a "step's passing," and that is the wholesome volition that thus arises. Some also say that its fruit is divided into sixteen parts. But by whose going to the monastery is this taken? The monastery It is taken in the sense of one who, having gone without hindrance, establishes himself in the fruit of stream-entry. "I will make offerings with perfumes, garlands, etc., I will venerate the shrine, I will listen to the Dhamma, I will make a lamp offering, I will invite the Saṅgha and give alms, or I will establish myself in the precepts or in the refuges"— even for one going with such a thought, it is indeed suitable. "The darkness vanished"— he, it is said, thought, "I make the perception of being alone, but I have non-human followers and companions, why should I fear?" Thus he became brave. Then a strong faith in the Buddha arose in him, therefore the darkness vanished. The same method applies to the remaining instances. "Light appeared"—