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Atha kho bhagavā rojaṃ mallaṃ mettena cittena pharitvā uṭṭhāyāsanā vihāraṃ pāvisi.
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Then the Blessed One, having suffused Roja the Mallan with thoughts of goodwill, got up from his seat and went into his dwelling.
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Atha kho rojo mallo bhagavato mettena cittena phuṭṭho, seyyathāpi nāma gāviṃ taruṇavaccho, evameva, vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā bhikkhū pucchati – "kahaṃ nu kho, bhante, etarahi so bhagavā viharati arahaṃ sammāsambuddho, dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha"nti.
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Then Roja the Mallan, suffused with the Blessed One’s thoughts of goodwill—like a young calf (looking for) its mother—in the same way went from dwelling to dwelling, courtyard to courtyard, asking the monks on arrival, “Where, venerable sirs, is the Blessed One, Worthy and Rightly Self-awakened, now staying? We would like to see the Blessed One, Worthy and Rightly Self-awakened.”
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"Esāvuso roja, vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāra"nti.
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“Friend Roja, it’s that dwelling, with the closed door. Having approached it quietly and unhurriedly, having entered the porch, having cleared you throat, knock on the door. The Blessed One will open the door for you.”
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Atha kho rojo mallo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi.
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Then Roja the Mallan, having gone quietly and unhurriedly to the dwelling with the closed door, having entered the porch, having cleared his throat, knocked on the door.
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Vivari bhagavā dvāraṃ.
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The Blessed One opened the door.
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Atha kho rojo mallo vihāraṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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So Roja the Mallan, having entered the dwelling, bowed down to the Blessed One and sat to one side.
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Ekamantaṃ nisinnassa kho rojassa mallassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayo satthusāsane bhagavantaṃ etadavoca – "sādhu, bhante, ayyā mamaññeva paṭiggaṇheyyuṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, no aññesa"nti.
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As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that Roja the Mallan’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for him as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” Then, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, he said to the Blessed One, “It would be good, lord, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not anybody else’s1.”
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Comm. KT: 1. As this passage shows, stream-enterers can still have some pretty blatant defilements. The case of Mahāpajāpati Gotami—if the Commentary ...
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"Yesaṃ kho, roja, sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā, tesampi evaṃ hoti – 'aho nūna ayyā amhākaññeva paṭiggaṇheyyuṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, no aññesa'nti.
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“Those for whom the Dhamma has been seen with the knowledge of one in training, the vision of one in training, such as yourself—the thought occurs to them, ‘Oh! It would be good, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not those of others.’
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Tena hi, roja, tava ceva paṭiggahissanti aññesañcā"ti.
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“In this case, Roja, they will accept yours and those of others.”
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