Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Khuddakanikāye

In the Khuddaka Nikāya

Vimānavatthu-aṭṭhakathā

The Commentary on the Stories of the Mansions

Ganthārambhakathā

Introduction to the Text

Mahākāruṇikaṃ [Pg.1] nāthaṃ, ñeyyasāgarapāraguṃ;

Vande nipuṇagambhīra-vicitranayadesanaṃ.

I pay homage to the Lord, the greatly compassionate one, who has reached the far shore of the ocean of knowable things, whose teaching is subtle, profound, and of diverse methods.

Vijjācaraṇasampannā, yena niyyanti lokato;

Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.

I pay homage to that supreme Dhamma, revered by the Perfectly Enlightened Buddha, by which beings, becoming endowed with knowledge and conduct, go forth from the world.

Sīlādiguṇasampanno, ṭhito maggaphalesu yo;

Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.

Endowed with virtues such as morality, established in the paths and their fruits; I venerate that noble Saṅgha, the unsurpassed field of merit.

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

By the power of that merit born of veneration for the Triple Gem, may I, having become one for whom dangers are everywhere destroyed,

Devatāhi kataṃ puññaṃ, yaṃ yaṃ purimajātisu;

Tassa tassa vimānādi-phalasampattibhedato.

The celestial mansions and so forth that arose for the deities, due to the variety of fruitional attainments from whatever merit was made in former births,

Pucchāvasena yā tāsaṃ, vissajjanavasena ca;

Pavattā desanā kamma-phalapaccakkhakārinī.

By way of their questions and by way of answers, the teaching proceeds, making manifest the fruit of kamma.

Vimānavatthu icceva, nāmena vasino pure;

Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo.

The Vimānavatthu, precisely by that name, which the great sages, the masters of old, compiled in the Khuddaka Nikāya.

Tassāhamavalambitvā, porāṇaṭṭhakathānayaṃ;

Tattha tattha nidānāni, vibhāvento visesato.

I, having relied upon the method of the ancient commentary on that teaching, and particularly elucidating the background stories in various places,

Suvisuddhaṃ [Pg.2] asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;

Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.

Thoroughly pure, unmixed, with a precise determination of subtle meaning, not contradicting the doctrine of the dwellers of the Great Monastery,

Yathābalaṃ karissāmi, atthasaṃvaṇṇanaṃ subhaṃ;

Sakkaccaṃ bhāsato taṃ me, nisāmayatha sādhavoti.

According to my ability, I will compose this beautiful exposition of the meaning. O virtuous ones, listen carefully to what I shall say.

Tattha vimānānīti visiṭṭhamānāni devatānaṃ kīḷānivāsaṭṭhānāni. Tāni hi tāsaṃ sucaritakammānubhāvanibbattāni yojanikadviyojanikādipamāṇavisesayuttatāya, nānāratanasamujjalāni vicittavaṇṇasaṇṭhānāni sobhātisayayogena visesato mānanīyatāya ca ‘‘vimānānī’’ti vuccanti. Vimānānaṃ vatthu kāraṇaṃ etissāti vimānavatthu, ‘‘pīṭhaṃ te sovaṇṇamaya’’ntiādinayappavattā desanā. Nidassanamattañcetaṃ tāsaṃ devatānaṃ rūpabhogaparivārādisampattiyo taṃnibbattakakammañca nissāya imissā desanāya pavattattā. Vipākamukhena vā kammantaramānassa kāraṇabhāvato vimānavatthūti veditabbaṃ.

Therein, vimānāni means especially honored mansions, the places of sport and dwelling for the devas. For these are produced by the power of their well-practiced kamma, and because they are endowed with distinctions in their measurement, such as one or two yojanas, are resplendent with various gems, have diverse colors and forms, and are especially worthy of honor due to their surpassing splendor, they are called vimānas. The teaching, proceeding in the manner of 'your throne is made of gold' and so forth, is called Vimānavatthu because the celestial mansions are its basis and its cause. This is merely an illustration, for this teaching proceeds by relying on the accomplishments in form, enjoyment, retinue, and so forth, of those devas, and the kamma that produced them. Alternatively, it should be understood as Vimānavatthu because it is a cause for knowing another kamma by way of its result.

Tayidaṃ kena bhāsitaṃ, kattha bhāsitaṃ, kadā bhāsitaṃ, kasmā ca bhāsitanti? Vuccate – idañhi vimānavatthu duvidhena pavattaṃ – pucchāvasena vissajjanavasena ca. Tattha vissajjanagāthā tāhi tāhi devatāhi bhāsitā, pucchāgāthā pana kāci bhagavatā bhāsitā, kāci sakkādīhi, kāci sāvakehi therehi. Tatthāpi yebhuyyena yo so kappānaṃ satasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ buddhassa bhagavato aggasāvakabhāvāya puññañāṇasambhāre sambharanto anukkamena sāvakapāramiyo pūretvā, chaḷabhiññācatupaṭisambhidādiguṇavisesaparivārassa, sakalassa sāvakapāramiñāṇassa matthakaṃ patto dutiye aggasāvakaṭṭhāne ṭhito iddhimantesu ca bhagavatā etadagge ṭhapito āyasmā mahāmoggallāno, tena bhāsitā.

By whom was this spoken, where was it spoken, when was it spoken, and for what reason was it spoken? It is said: This Vimānavatthu proceeds in two ways—by way of questions and by way of answers. Therein, the answer-verses were spoken by those various devas. As for the question-verses, some were spoken by the Blessed One, some by Sakka and others, and some by the elder disciples. And even among them, for the most part, they were spoken by the Venerable Mahāmoggallāna—he who, for one incalculable eon and a hundred thousand kappas more, accumulating the stores of merit and knowledge for the state of being a chief disciple of the Buddha, the Blessed One; having gradually fulfilled the perfections of a disciple; having reached the summit of the entire knowledge of a disciple’s perfections, which is accompanied by special qualities such as the six higher knowledges and the four analytical knowledges; standing in the position of the second chief disciple; and established by the Blessed One as foremost among those with psychic powers.

Bhāsantena ca paṭhamaṃ tāva lokahitāya devacārikaṃ carantena devaloke devatānaṃ pucchāvasena puna tato manussalokaṃ āgantvā manussānaṃ puññaphalassa paccakkhakaraṇatthaṃ pucchaṃ vissajjanañca ekajjhaṃ [Pg.3] katvā bhagavato pavedetvā bhikkhūnaṃ bhāsitā, sakkena pucchāvasena, devatāhi tassa vissajjanavasena bhāsitāpi mahāmoggallānattherassa bhāsitā eva. Evaṃ bhagavatā therehi ca devatāhi ca pucchāvasena, devatāhi tassā vissajjanavasena ca tattha tattha bhāsitā pacchā dhammavinayaṃ saṅgāyantehi dhammasaṅgāhakehi ekato katvā ‘‘vimānavatthu’’icceva saṅgahaṃ āropitā. Ayaṃ tāvettha ‘‘kena bhāsita’’ntiādīnaṃ padānaṃ saṅkhepato sādhāraṇato ca vissajjanā.

And by him who spoke, they were first spoken in the deva realm by means of questioning the devas, while he was wandering there for the welfare of the world. Then, having returned from there to the human world, for the purpose of making the fruit of merit directly perceptible to humans, he combined the question and answer, reported it to the Blessed One, and spoke it to the monks. Also, those verses spoken by Sakka by way of questioning, and by the devas by way of answering him, were indeed retold by the Elder Mahāmoggallāna. Thus, what was spoken in various places by the Blessed One, the elders, and the devas by way of questioning, and by the devas by way of answering them, was later compiled into one by the Dhamma-reciters who were rehearsing the Dhamma and Vinaya, and was included in the collection precisely as 'Vimānavatthu'. This, for now, is the brief and general answer to the terms 'by whom was it spoken?' and so forth.

Vitthārato pana ‘‘kena bhāsita’’nti padassa anomadassissa bhagavato pādamūle katapaṇidhānato paṭṭhāya mahātherassa āgamanīyapaṭipadā kathetabbā, sā pana āgamaṭṭhakathāsu tattha tattha vitthāritāti tattha āgatanayeneva veditabbā. Asādhāraṇato ‘‘kattha bhāsita’’ntiādīnaṃ padānaṃ vissajjanā tassa tassa vimānassa atthavaṇṇanānayeneva āgamissati.

In detail, however, regarding the term 'by whom was it spoken?', the Elder's practice leading to his attainment should be related, beginning from the aspiration made at the feet of the Blessed One Anomadassī. And since that practice is elaborated in various places in the commentaries to the Āgamas, it should be understood there according to the method in which it is presented. The specific answer to the terms 'where was it spoken?' and so forth will come in the course of the explanation of the meaning of each respective celestial mansion.

Apare pana bhaṇanti – ekadivasaṃ āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi ‘‘etarahi kho manussā asatipi vatthusampattiyā khettasampattiyā attano ca cittapasādasampattiyā tāni tāni puññāni katvā devaloke nibbattā uḷārasampattiṃ paccanubhonti, yaṃnūnāhaṃ devacārikaṃ caranto tā devatā kāyasakkhiṃ katvā tāhi yathūpacitaṃ puññaṃ yathādhigatañca puññaphalaṃ kathāpetvā tamatthaṃ bhagavato āroceyyaṃ. Evaṃ me satthā gaganatale puṇṇacandaṃ uṭṭhāpento viya manussānaṃ kammaphalaṃ paccakkhato dassento appakānampi kārānaṃ āyatanagatāya saddhāya vasena uḷāraphalataṃ vibhāvento taṃ taṃ vimānavatthuṃ aṭṭhuppattiṃ katvā mahatiṃ dhammadesanaṃ pavattessati, sā hoti bahujanassa atthāya hitāya sukhāya devamanussāna’’nti. So āsanā vuṭṭhahitvā rattadupaṭṭaṃ nivāsetvā aparaṃ rattadupaṭṭaṃ ekaṃsaṃ katvā samantato jātihiṅgulikadhārā vijjulatā viya sañjhāpabhānurañjito viya ca jaṅgamo añjanagirisikharo, bhagavantaṃ upasaṅkamitvā abhivādetvā ekamantaṃ nisinno attano adhippāyaṃ ārocetvā bhagavatā anuññāto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā abhiññāpādakaṃ catutthajjhānaṃ [Pg.4] samāpajjitvā, tato vuṭṭhāya iddhibalena taṅkhaṇaññeva tāvatiṃsabhavanaṃ gantvā tattha tattha tāhi tāhi devatāhi yathūpacitaṃ puññakammaṃ pucchi, tassa tā kathesuṃ. Tato manussalokaṃ āgantvā taṃ sabbaṃ tattha pavattitaniyāmeneva bhagavato ārocesi, taṃ samanuñño satthā ahosi. Iccetaṃ aṭṭhuppattiṃ katvā sampattaparisāya vitthārena dhammaṃ desesīti.

Others, however, say: One day, while the Venerable Mahāmoggallāna was in seclusion and solitude, this reflection arose in his mind: 'Now indeed, human beings, even when there is no perfection of material offerings, due to the perfection of the recipient field and the perfection of their own mental confidence, perform those various meritorious deeds and are reborn in the deva world, enjoying vast prosperity. What if I, while wandering on a tour of the deva realms, were to make those deities personal witnesses and have them recount the merit they have accumulated and the fruit of merit they have attained, and then report this matter to the Blessed One? In this way, my Teacher, like one causing the full moon to rise in the expanse of the sky, would directly show human beings the fruit of kamma, and making plain how even small deeds, by the power of faith established in a worthy basis, yield great fruit, would, taking those various celestial mansion stories as the occasion, set forth a great Dhamma discourse. That Dhamma discourse would be for the welfare, for the benefit, and for the happiness of many beings, of devas and humans.' So, rising from his seat, he put on his red under-robe, draped another red upper-robe over one shoulder, and, like a flash of lightning from a stream of pure vermilion all around, like being dyed with the color of twilight, and like a moving golden mountain peak, he approached the Blessed One. Having paid homage, he sat to one side and explained his intention. Having been given leave by the Blessed One, he rose from his seat, paid homage to the Blessed One, circumambulated him respectfully, and entered the fourth jhāna, which is the basis for supernormal knowledge. Emerging from it, he used his psychic power to instantly go to the Tāvatiṃsā heaven. There, he asked those various deities about the meritorious kamma they had performed, and they recounted it to him. Then, returning to the human world, he reported everything to the Blessed One exactly as it had occurred there. The Teacher was well-pleased with it. Thus, taking this as the occasion, he taught the Dhamma in detail to the assembled company. So say other teachers.

Taṃ panetaṃ vimānavatthu vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ, dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu sāsanaṅgesu gāthāsaṅgahaṃ.

This Vimānavatthu, however, among the three Piṭakas—the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka—is included in the Suttanta Piṭaka. Among the five Nikāyas—the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya—it is included in the Khuddaka Nikāya. And among the nine divisions of the Dispensation—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla—it is included under the Gāthā division.

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –

Eighty-two thousand I received from the Buddha, two thousand from the monks; these eighty-four thousand teachings are current for me.

Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ. Vaggato pīṭhavaggo cittalatāvaggo pāricchattakavaggo mañjiṭṭhakavaggo mahārathavaggo pāyāsivaggo sunikkhittavaggoti satta vaggā. Vatthuto paṭhame vagge sattarasa vatthūni, dutiye ekādasa, tatiye dasa, catutthe dvādasa, pañcame catuddasa, chaṭṭhe dasa, sattame ekādasāti antaravimānānaṃ aggahaṇe pañcāsīti, gahaṇe pana tevīsasataṃ vatthūni, gāthāto pana diyaḍḍhasahassagāthā. Tassa vaggesu pīṭhavaggo ādi, vatthūsu sovaṇṇapīṭhavatthu ādi, tassāpi ‘‘pīṭhaṃ te sovaṇṇamaya’’nti gāthā ādi.

Thus, among the eighty-four thousand sections of the Dhamma acknowledged by the Treasurer of the Dhamma, this is a compilation of a few sections of the Dhamma. In terms of chapters, there are seven chapters: the Pīṭha Chapter, the Cittalatā Chapter, the Pāricchattaka Chapter, the Mañcaṭṭhaka Chapter, the Mahāratha Chapter, the Pāyāsi Chapter, and the Sunikkhitta Chapter. In terms of stories, in the first chapter there are seventeen stories; in the second, eleven; in the third, ten; in the fourth, twelve; in the fifth, fourteen; in the sixth, ten; and in the seventh, eleven. Thus, not including the intermediate mansions, there are eighty-five stories; but including them, there are one hundred and twenty-three stories. In terms of verses, there are one thousand five hundred verses. Of its chapters, the Pīṭha Chapter is the first. Of the stories, the Golden Throne Story is the first. And of that story, the verse beginning “pīṭhaṃ te sovaṇṇamayaṃ” is the first.

1. Itthivimānaṃ

1. The Women's Mansions

1. Pīṭhavaggo

1. The Throne Chapter

1. Paṭhamapīṭhavimānavaṇṇanā

1. Exposition on the First Throne Mansion

Tattha [Pg.5] paṭhamavatthussa ayaṃ aṭṭhuppatti – bhagavati sāvatthiyaṃ viharante jetavane anāthapiṇḍikassa ārāme raññā pasenadinā kosalena buddhappamukhassa bhikkhusaṅghassa sattāhaṃ asadisadāne pavattite tadanurūpena anāthapiṇḍikena mahāseṭṭhinā tayo divase, tathā visākhāya mahāupāsikāya mahādāne dinne asadisadānassa pavatti sakalajambudīpe pākaṭā ahosi. Atha mahājano tattha tattha kathaṃ samuṭṭhāpesi ‘‘kiṃ nu kho evaṃ uḷāravibhavapariccāgeneva dānaṃ mahapphalataraṃ bhavissati, udāhu attano vibhavānurūpapariccāgenāpī’’ti. Bhikkhū taṃ kathaṃ sutvā bhagavato ārocesuṃ. Bhagavā ‘‘na, bhikkhave, deyyadhammasampattiyāva dānaṃ mahapphalataraṃ bhavissati, atha kho cittapasādasampattiyā ca khettasampattiyā ca, tasmā kuṇḍakamuṭṭhimattampi pilotikāmattampi tiṇapaṇṇasanthāramattampi pūtimuttaharītakamattampi vippasannena cetasā dakkhiṇeyyapuggale patiṭṭhāpitaṃ, tampi mahapphalataraṃ bhavissati mahājutikaṃ mahāvipphāra’’nti āha. Tathā hi vuttaṃ sakkena devānamindena –

Herein, this is the origin story of the first account: While the Blessed One was dwelling at Sāvatthī in the Jeta Grove, the monastery of Anāthapiṇḍika, King Pasenadi of Kosala held an incomparable alms-giving for seven days for the community of monks headed by the Buddha. In a befitting manner, the great merchant Anāthapiṇḍika gave a great alms-giving for three days, and likewise the great female lay disciple Visākhā gave a great alms-giving. The report of this incomparable alms-giving became famous throughout all of Jambudīpa. Then the people everywhere raised a discussion: 'How is it? Does an offering become of greater fruit only through the giving up of such vast and magnificent wealth, or can it also become of greater fruit through giving in accordance with one's own means?' The monks, hearing this discussion, reported it to the Blessed One. The Blessed One said: 'Monks, an offering does not become of greater fruit merely through the excellence of the gift, but rather through the excellence of a confident mind and the excellence of the recipient field. Therefore, even a handful of broken rice, a piece of worn-out cloth, a bed of grass and leaves, or a medicinal paste of myrobalan pickled in stale urine, if given with a perfectly clear mind to a person worthy of offerings, that too will be of greater fruit, be greatly radiant, and have vast pervasiveness.' For so it was said by Sakka, the lord of the devas:

‘‘Natthi citte pasannamhi, appikā nāma dakkhiṇā;

Tathāgate vā sambuddhe, atha vā tassa sāvake’’ti. (vi. va. 804);

When the mind is confident, there is no offering that is small, whether to the Tathāgata, the Perfectly Enlightened One, or to his disciple.

Sā panesā kathā sakalajambudīpe vitthārikā ahosi. Manussā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ yathāvibhavaṃ dānāni denti, gehaṅgaṇe pānīyaṃ upaṭṭhapenti, dvārakoṭṭhakesu āsanāni ṭhapenti. Tena ca samayena aññataro piṇḍapātacāriko thero pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno piṇḍāya caranto upakaṭṭhe kāle aññataraṃ gehaṃ sampāpuṇi. Tatthekā kuladhītā saddhā pasannā theraṃ [Pg.6] passitvā sañjātagāravabahumānā uḷārapītisomanassaṃ uppādetvā gehaṃ pavesetvā pañcapatiṭṭhitena vanditvā attano pīṭhaṃ paññāpetvā tassa upari pītakaṃ maṭṭhavatthaṃ attharitvā adāsi. Atha there tattha nisinne ‘‘idaṃ mayhaṃ uttamaṃ puññakkhettaṃ upaṭṭhita’’nti pasannacittā yathāvibhavaṃ āhārena parivisi, bījaniñca gahetvā bīji. So thero katabhattakicco āsanadānabhojanadānādipaṭisaṃyuttaṃ dhammiṃ kathaṃ kathetvā pakkāmi. Sā itthī taṃ attano dānaṃ tañca dhammakathaṃ paccavekkhantī pītiyā nirantaraṃ phuṭṭhasarīrā hutvā taṃ pīṭhampi therassa adāsi.

This story spread throughout the entire Jambudīpa. People gave gifts according to their means to ascetics, brahmins, the destitute, travelers, beggars, and supplicants. They set out drinking water in courtyards and placed seats at their gatehouses. At that time, a certain elder, wandering for alms, possessed of exemplary deportment—graceful in going forward and returning, in looking ahead and around, in drawing in and stretching out his limbs, with downcast eyes—while seeking alms, arrived at a certain house as the time for the meal was approaching. There, a daughter of good family, faithful and serene, seeing the elder, with respect and high regard having arisen, generated great joy and gladness. She invited him into the house, paid homage with the five-point prostration, prepared her own seat, spread a yellow, smooth cloth over it, and offered it to him. Then, when the elder was seated there, she thought, 'This supreme field of merit has presented itself to me,' and with a serene heart, she served him with food according to her means, and taking a fan, she fanned him. The elder, having finished his meal, gave a Dhamma talk connected with the offering of a seat, the offering of food, and so forth, and then departed. That woman, reflecting on her gift and that Dhamma talk, her body continuously suffused with joy, also gave that very seat to the elder.

Tato aparena samayena aññatarena rogena phuṭṭhā kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Accharāsahassaṃ cassā parivāro ahosi, pīṭhadānānubhāvena cassā yojaniko kanakapallaṅko nibbatti ākāsacārī sīghajavo upari kūṭāgārasaṇṭhāno, tena taṃ ‘‘pīṭhavimāna’’nti vuccati. Tañhi suvaṇṇavaṇṇaṃ vatthaṃ attharitvā dinnattā kammasarikkhataṃ vibhāventaṃ suvaṇṇamayaṃ ahosi, pītivegassa balavabhāvena sīghajavaṃ, dakkhiṇeyyassa cittarucivasena dinnattā yathārucigāmī, pasādasampattiyā uḷāratāya sabbasova pāsādikaṃ sobhātisayayuttañca ahosi.

Then, at a later time, afflicted by a certain disease, she passed away and was reborn in the Tāvatiṃsa realm in a golden mansion extending for twelve yojanas. A thousand celestial nymphs formed her retinue. By the power of her gift of a seat, a golden couch one yojana in size appeared for her, sky-faring, swift-moving, and with an upper structure shaped like a pinnacled mansion; for that reason it is called the 'Pīṭhavimāna.' Indeed, because she had given a golden-colored cloth spread as a covering, it was made entirely of gold, manifesting its likeness to her deed. Due to the powerfulness of the surge of joy, it was swift-moving. Because it was given in accordance with the mental pleasure of the worthy recipient, it traveled according to her wish. And due to the perfection of her serene faith, it was magnificent, in every respect pleasing, and endowed with surpassing beauty.

Athekasmiṃ ussavadivase devatāsu yathāsakaṃ dibbānubhāvena uyyānakīḷanatthaṃ nandanavanaṃ gacchantīsu sā devatā dibbavatthanivatthā dibbābharaṇavibhūsitā accharāsahassaparivārā sakabhavanā nikkhamitvā taṃ pīṭhavimānaṃ abhiruyha mahatiyā deviddhiyā mahantena sirisobhaggena samantato cando viya sūriyo viya ca obhāsentī uyyānaṃ gacchati. Tena ca samayena āyasmā mahāmoggallāno heṭṭhā vuttanayeneva devacārikaṃ caranto tāvatiṃsabhavanaṃ upagato tassā devatāya avidūre attānaṃ dassesi. Atha sā devatā taṃ disvā samuppannabalavapasādagāravā sahasā pallaṅkato oruyha theraṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha namassamānā aṭṭhāsi. Thero kiñcāpi tāya aññehi ca sattehi yathūpacitaṃ kusalākusalaṃ attano yathākammūpagañāṇānubhāvena hatthatale ṭhapitaāmalakaṃ [Pg.7] viya paññābalabhedena paccakkhato passati, tathāpi yasmā devatānaṃ upapattisamanantarameva ‘‘kuto nu kho ahaṃ cavitvā idhūpapannā, kiṃ nu kho kusalakammaṃ katvā imaṃ sampattiṃ paṭilabhāmī’’ti atītabhavaṃ yathūpacitañca kammaṃ uddissa yebhuyyena dhammatāsiddhā upadhāraṇā, tassā ca yāthāvato ñāṇaṃ uppajjati, tasmā tāya devatāya katakammaṃ kathāpetvā sadevakassa lokassa kammaphalaṃ paccakkhaṃ kātukāmo –

Then, on a certain festival day, as deities were going to the Nandana Grove for amusement by their own divine power, that goddess, clad in divine garments and adorned with divine ornaments, surrounded by a thousand celestial nymphs, departed from her own mansion. Mounting that throne-mansion, she traveled to the park with great divine power and immense glory, illuminating all around like the moon and the sun. At that time, the Venerable Mahāmoggallāna, wandering through the deva realms in the manner previously described, arrived at the Tāvatiṃsa realm and revealed himself not far from that goddess. Then that goddess, seeing him, and with strong serene faith and reverence having arisen, quickly descended from the couch, approached the Elder, paid homage with the fivefold prostration, and stood paying homage with her hands raised in añjali, radiant from the collective gleam of her ten fingernails. Although the Elder, by the power of his knowledge of how beings fare according to their kamma, could directly perceive, through the distinction of his wisdom's power, the wholesome and unwholesome kamma accumulated by her and other beings as clearly as a myrobalan fruit placed in the palm of his hand—nevertheless, because for deities, immediately after rebirth, there is generally by natural law an investigation, thinking: 'From where, indeed, have I passed away and been reborn here? What wholesome kamma, indeed, did I perform to obtain this fortune?' and through this, knowledge of their past existence and accumulated kamma arises accurately—therefore, wishing to make the fruit of kamma manifest to the world with its devas, he had that goddess relate the kamma she had performed.

1.

1.

‘‘Pīṭhaṃ te sovaṇṇamayaṃ uḷāraṃ, manojavaṃ gacchati yenakāmaṃ;

Alaṅkate malyadhare suvatthe, obhāsasi vijjurivabbha kūṭaṃ.

“Your golden throne is magnificent, moving with the speed of thought wherever you wish. Adorned, wearing garlands and fine clothes, you shine like lightning from a mountain of cloud.”

2.

2.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion like this? By what do you prosper here? And for you arise possessions, whatever are dear to your heart.”

3.

3.

‘‘Pucchāmi taṃ devi mahānubhāve,Manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. āha –

“I ask you, O goddess of great power, what merit did you perform when you were a human being? By what are you so resplendent in power, and your complexion illuminates all directions?”

4.

4.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, delighted, being questioned by Moggallāna, answered the question she was asked, explaining of which deed this was the fruit.

5.

5.

‘‘Ahaṃ manussesu manussabhūtā, abbhāgatānāsanakaṃ adāsiṃ;

Abhivādayiṃ añjalikaṃ akāsiṃ, yathānubhāvañca adāsi dānaṃ.

“When I was a human being among humans, I gave a seat to a guest; I paid homage, I made the añjali gesture, and I gave a gift according to my ability.”

6.

6.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, my complexion is like this; because of that, I prosper here; and for me arise possessions, whatever are dear to my heart.”

7.

7.

‘‘Akkhāmi [Pg.8] te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I shall tell you, O monk of great power, what merit I performed when I was a human being. Because of that, I am so resplendent in power, and my complexion illuminates all directions.”

1. Tattha pīṭhanti yaṃkiñci tādisaṃ dārukkhandhampi āpaṇampi balikaraṇapīṭhampi vettāsanampi masārakādivisesanāmaṃ dārumayādiāsanampi vuccati. Tathā hi ‘‘pādapīṭhaṃ pādakathalika’’nti (mahāva. 209; cūḷava. 75) ettha pādaṭhapanayoggaṃ pīṭhādikaṃ dārukkhandhaṃ vuccati, ‘‘pīṭhasappī’’ti (mi. pa. 5.3.1) ettha hatthena gahaṇayoggaṃ. ‘‘Pīṭhikā’’ti pana ekaccesu janapadesu desavohārena āpaṇaṃ. ‘‘Bhūtapīṭhikā devakulapīṭhikā’’ti ettha devatānaṃ balikaraṇaṭṭhānabhūtaṃ pīṭhaṃ. ‘‘Bhaddapīṭha’’nti ettha vettalatādīhi upari vītaṃ āsanaṃ, yaṃ sandhāya vuttaṃ ‘‘bhaddapīṭhaṃ upānayī’’ti. ‘‘Supaññattaṃ mañcapīṭhaṃ. Mañcaṃ vā pīṭhaṃ vā kārayamānenā’’ti (pāci. 522) ca ādīsu masārakādibhedaṃ dārumayādiāsanaṃ. Idha pana pallaṅkākārasaṇṭhitaṃ devatāya puññānubhāvābhinibbattaṃ yojanikaṃ kanakavimānaṃ veditabbaṃ.

1. Therein, 'seat' (pīṭha) refers to any such thing: a piece of wood, a seat, a seat for making offerings, a cane seat, or a seat made of wood and so on with special names like Masāraka. Indeed, in 'pādapīṭhaṃ pādakathalikaṃ' (Mahāvagga 209; Cūḷavagga 75), it refers to a piece of wood, such as a footstool, suitable for placing the feet on. In 'pīṭhasappī' (Milindapañha 5.3.1), it refers to a small seat suitable for being carried by hand. As for 'pīṭhikā,' in some districts, by local usage, it means a stall. In 'bhūtapīṭhikā devakulapīṭhikā,' it is a seat that is a place for making offerings to deities. In 'bhaddapīṭhaṃ,' it is a seat woven on top with cane, creepers, and so on, with reference to which it was said, 'he brought a bhaddapīṭha.' And in passages such as 'supaññattaṃ mañcapīṭhaṃ; mañcaṃ vā pīṭhaṃ vā kārayamānenā' (Pācittiya 522), it is a seat made of wood and so on, of various kinds such as the Masāraka. Here, however, it should be understood as a celestial mansion of pure gold, one yojana in extent, established in the shape of a couch, and produced by the power of the deity's merit.

Teti te-saddo ‘‘na te sukhaṃ pajānanti, ye na passanti nandana’’ntiādīsu (saṃ. ni. 1.11, 226) ta-saddassa vasena paccattabahuvacane āgato. ‘‘Namo te purisājañña, namo te purisuttama (dī. ni. 3.278; su. ni. 549). Namo te buddha vīratthū’’ti (saṃ. ni. 1.90) ca ādīsu tumha-saddassa vasena sampadāne, tuyhanti attho. ‘‘Kiṃ te diṭṭhaṃ kinti te sutaṃ. Upadhī te samatikkantā, āsavā te padālitā’’ti (ma. ni. 2.400; su. ni. 551) ca ādīsu karaṇe. ‘‘Kiṃ te vataṃ kiṃ pana brahmacariya’’ntiādīsu (vi. va. 1251; jā. 1.10.92) sāmiatthe. Idhāpi sāmiatthe daṭṭhabbo. Tavāti hi attho.

Regarding 'te': the word 'te' appears in the nominative plural by way of the pronoun 'ta' in passages such as, “They do not know happiness, who do not see Nandana” (Saṃ. Ni. 1.11, 226). It appears in the dative case by way of the pronoun 'tumha', meaning 'to you' (tuyhaṃ), in passages such as, “Homage to you, noble man; homage to you, supreme man” (Dī. Ni. 3.278; Su. Ni. 549), and, “Homage to you, O Buddha, O hero” (Saṃ. Ni. 1.90). It appears in the agentive sense in passages such as, “What was seen by you? What was heard by you? Attachments have been overcome by you; the corruptions have been shattered by you” (Ma. Ni. 2.400; Su. Ni. 551). In passages such as, “What is your observance? What, then, is your spiritual practice?” (Vi. Va. 1251; Jā. 1.10.92), it is in the possessive sense. Here too, it should be understood in the possessive sense, for it means 'your' (tava).

Sovaṇṇamayanti [Pg.9] ettha suvaṇṇa-saddo ‘‘suvaṇṇe dubbaṇṇe sugate duggate’’ti (ma. ni. 1.148) ca ‘‘suvaṇṇatā susaratā’’ti (khu. pā. 8.11) ca evamādīsu chavisampattiyaṃ āgato. ‘‘Kākaṃ suvaṇṇā parivārayantī’’tiādīsu (jā. 1.1.77) garuḷe. ‘‘Suvaṇṇavaṇṇo kañcanasannibhattaco’’tiādīsu (dī. ni. 3.200) jātarūpe. Idhāpi jātarūpe eva daṭṭhabbo. Tañhi buddhānaṃ samānavaṇṇatāya sobhano vaṇṇo etassāti suvaṇṇanti vuccati. Suvaṇṇameva sovaṇṇaṃ yathā ‘‘vekataṃ vesama’’nti ca. Maya-saddo ca ‘‘anuññātapaṭiññātā, tevijjā mayamasmubho’’tiādīsu (su. ni. 599; ma. ni. 2.455) asmadatthe āgato. ‘‘Mayaṃ nissāya hemāya, jātamaṇḍo darī subhā’’ti ettha paññattiyaṃ. ‘‘Manomayā pītibhakkhā sayaṃpabhā’’tiādīsu (dī. ni. 1.39; 3.38) nibbattiatthe, bāhirena paccayena vinā manasāva nibbattāti manomayāti vuttā. ‘‘Yaṃnūnāhaṃ sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ kareyya’’ntiādīsu (pārā. 84) vikāratthe. ‘‘Dānamayaṃ sīlamaya’’ntiādīsu (dī. ni. 3.305) padapūraṇamatte. Idhāpi vikāratthe, padapūraṇamatte vā daṭṭhabbo. Yadā hi suvaṇṇena nibbattaṃ sovaṇṇamayanti ayamattho, tadā suvaṇṇassa vikāro sovaṇṇamayanti vikāratthe maya-saddo daṭṭhabbo, ‘‘nibbattiatthe’’tipi vattuṃ vaṭṭatiyeva. Yadā pana suvaṇṇena nibbattaṃ sovaṇṇanti ayamattho, tadā sovaṇṇameva sovaṇṇamayanti padapūraṇamatte maya-saddo daṭṭhabbo.

Regarding 'sovaṇṇamayaṃ': the word 'suvaṇṇa' appears in the sense of 'excellence of complexion' in contexts such as, “those of good complexion, those of bad complexion; those gone to a good destination, those gone to a bad destination” and, “the state of having a good complexion, the state of having a good voice.” In contexts such as, “The garuḷas surround the crow,” it means a garuḷa. In contexts such as, “of golden hue, with skin like gold,” it means gold. Here too, it should be understood as gold. Indeed, because its color is similar to that of the Buddhas, it is called 'suvaṇṇa', for ‘it has a beautiful (sobhano) color (vaṇṇo)’. 'Suvaṇṇa' itself becomes 'sovaṇṇa', just as 'vekataṃ' becomes 'vesamaṃ'. The word 'maya' appears in the sense of the pronoun ‘we’ (asmad-) in contexts such as, “We both are acknowledged and declared as possessors of the three knowledges.” In, “Mayaṃ nissāya hemāya, jātamaṇḍo darī subhā,” it is in the sense of a designation. In contexts such as, “mind-made, feeding on joy, self-luminous,” it is in the sense of 'production' (nibhatti); for they are called 'manomayā' because they are produced by mind alone, without an external cause. In, “What if I were to make a hut made entirely of clay,” it is in the sense of 'modification' (vikāra). In, “consisting of giving, consisting of virtue,” it is merely a word-filler. Here also, it should be understood either in the sense of modification or as merely a word-filler. For when the meaning is that 'sovaṇṇamayaṃ' is ‘made from gold’, then the word 'maya' should be understood in the sense of modification, as 'sovaṇṇamayaṃ' is a modification of 'suvaṇṇa'. It is also fitting to say it is in the sense of production. But when the meaning is that 'sovaṇṇa' itself means ‘made of gold’, then 'sovaṇṇamayaṃ' is simply 'sovaṇṇa', and the word 'maya' should be understood as merely a word-filler.

Uḷāranti paṇītampi seṭṭhampi mahantampi. Uḷāra-saddo hi ‘‘pubbenāparaṃ uḷāraṃ visesaṃ adhigacchatī’’tiādīsu (saṃ. ni. 5.376) paṇīte āgato. ‘‘Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’tiādīsu (ma. ni. 1.288) seṭṭhe. ‘‘Uḷārabhogā uḷārayasā oḷārika’’nti ca ādīsu (dha. sa. 894, 896; ma. ni. 1.244) mahante. Tampi ca vimānaṃ manuññabhāvena upabhuñjantānaṃ atittikaraṇatthena paṇītaṃ, samantapāsādikatādinā pasaṃsitatāya seṭṭhaṃ, pamāṇamahantatāya ca mahagghatāya ca mahantaṃ, tīhipi atthehi uḷāramevāti vuttaṃ uḷāranti.

Regarding 'uḷāraṃ': it means sublime, excellent, and great. The word 'uḷāra' appears in the sense of 'sublime' (paṇīta) in passages such as, “Sequentially, one attains a sublime distinction” (Saṃ. Ni. 5.376). It appears in the sense of 'excellent' (seṭṭha) in passages such as, “Indeed, the Venerable Vacchāyana praises the ascetic Gotama with exceedingly excellent praise” (Ma. Ni. 1.288). And it appears in the sense of 'great' (mahanta) in passages such as, “having great wealth, great renown,” and “gross” (Dha. Sa. 894, 896; Ma. Ni. 1.244). That celestial mansion, too, is 'sublime' (paṇīta) in the sense that, due to its delightful nature, it is insatiably enjoyed by those who use it; it is 'excellent' (seṭṭha) because it is praised for its all-around inspiring quality and so forth; and it is 'great' (mahanta) due to its great size and great value. Since it is indeed magnificent in all three senses, it is called 'uḷāra'.

Manojavanti [Pg.10] ettha manoti cittaṃ. Yadipi mano-saddo sabbesampi kusalākusalābyākatacittānaṃ sādhāraṇavācī, ‘‘manojava’’nti pana vuttattā yattha katthaci ārammaṇe pavattanakassa kiriyamayacittassa vasena veditabbaṃ. Tasmā manaso viya javo etassāti manojavaṃ yathā oṭṭhamukhoti, ativiya sīghagamananti attho. Mano hi lahuparivattitāya atidūrepi visaye khaṇeneva nipatati, tenāha bhagavā – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ lahuparivattaṃ, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.48) ‘‘dūraṅgamaṃ ekacara’’nti (dha. pa. 37) ca. Gacchatīti tassā devatāya vasanavimānato uyyānaṃ uddissa ākāsena gacchati.

Regarding 'manojavaṃ': herein, 'mano' means 'citta' (mind). Although the word 'mano' is a common term for all wholesome, unwholesome, and indeterminate states of mind, since the word used is 'manojava', it should be understood by way of the functional mind that initiates the going with respect to some object. Therefore, because it has a swiftness (java) like that of the mind (manas), it is called 'manojava', just as in 'oṭṭhamukha' (camel-face). The meaning is that its movement is extremely swift. For the mind, due to its swift-turning nature, alights upon even a very distant object in a single moment. Therefore, the Blessed One said: “Monks, I do not perceive any other single thing that changes so swiftly as this mind, monks” (A. Ni. 1.48), and, “Far-going, wandering alone” (Dha. Pa. 37). 'Gacchati' (it goes) means: that deity goes through the sky from her dwelling-mansion, heading towards the park.

Yenakāmanti ettha kāma-saddo ‘‘kāmā hi citrā madhurā manoramā, virūparūpena mathenti citta’’ntiādīsu (su. ni. 50; theragā. 787) manāpiye rūpādivisaye āgato. ‘‘Chando kāmo rāgo kāmo’’tiādīsu (vibha. 564; mahāni. 1; cūḷani. 8 ajitamāṇavapucchāniddesa) chandarāge. ‘‘Kilesakāmo kāmupādāna’’ntiādīsu (dha. sa. 1219; mahāni. 2) sabbasmiṃ lobhe. ‘‘Attakāmapāricariyāya vaṇṇaṃ bhāseyyā’’tiādīsu (pārā. 291) gāmadhamme. ‘‘Santettha tayo kulaputtā attakāmarūpā viharantī’’tiādīsu (ma. ni. 1.325; mahāva. 466) hitacchande. ‘‘Attādhīno aparādhīno bhujisso yenakāmaṃgamo’’tiādīsu (dī. ni. 1.221; ma. ni. 1.426) seribhāve. Idhāpi seribhāve eva daṭṭhabbo, tasmā yenakāmanti yathāruci, devatāya icchānurūpanti attho.

Herein, in the phrase `yenakāmaṃ`, the word `kāma` has come in the sense of beloved sense-objects, such as forms, in passages such as: “For sensual pleasures are indeed varied, sweet, and delightful; with their various forms they agitate the mind,” etc. (SN 50; Thag 787). In passages such as “Desire is `kāma`, lust is `kāma`,” etc. (Vibh 564; Mahāni 1; Cūḷani, Ajitamāṇavapucchāniddesa 8), it has come in the sense of desire and lust. In passages such as “The defilement that is sensual pleasure is the clinging to sensual pleasure,” etc. (Dhs 1219; Mahāni 2), it has come in the sense of all greed. In passages such as “He might speak in praise of service for the sake of his own sensual pleasure,” etc. (Pārā 291), it has come in the sense of the practice of villagers (i.e., sexual intercourse). In passages such as “There are here three clansmen who dwell wishing for what is beneficial,” etc. (MN 1.325; Mhv 466), it has come in the sense of the wish for what is beneficial. In passages such as “Self-dependent, not dependent on others, a free man, one who goes where he wishes,” etc. (DN 1.221; MN 1.426), it has come in the sense of the state of freedom. Here too, it should be understood as being in the sense of freedom. Therefore, the meaning of `yenakāmaṃ` is: 'according to one's pleasure,' that is, 'in accordance with the deity's wish.'

Alaṅkateti alaṅkatagatte, nānāvidharaṃsijālasamujjalavividharatanavijjotitehi hatthūpagapādūpagādibhedehi saṭṭhisakaṭabhāraparimāṇehi dibbālaṅkārehi vibhūsitasarīreti attho. Sambodhane cetaṃ ekavacanaṃ. Malyadhareti kapparukkhapāricchattakasantānakalatādisambhavehi, suvisuddhacāmīkaravividharatanamayapattakiñjakkhakesarehi, samantato vijjotamānavipphurantakiraṇanikararucirehi dibbakusumehi sumaṇḍitakesahatthāditāya mālābhārinī. Suvattheti kappalatānibbattānaṃ, nānāvirāgavaṇṇavisesānaṃ suparisuddhabhāsurappabhānaṃ nivāsanuttariyapaṭicchadādīnaṃ dibbavatthānaṃ vasena [Pg.11] sundaravatthe. Obhāsasīti vijjotasi. Vijjurivāti vijjulatā viya. Abbhakūṭanti valāhakasikhare. Bhummatthe hi etaṃ upayogavacanaṃ. Obhāsasīti vā antogadhahetuatthavacanaṃ, obhāsesīti attho. Imasmiṃ pakkhe ‘‘abbhakūṭa’’nti upayogatthe eva upayogavacanaṃ daṭṭhabbaṃ.

`Alaṅkate` means one with an adorned body; that is, a body beautifully adorned with divine ornaments measuring sixty cartloads, of various kinds such as those for the hands and feet, and which are resplendent with various jewels blazing forth with networks of various rays. And this is a singular vocative. `Malyadhare` means she is a garland-bearer because her hair, hands, and so forth are well-adorned with divine flowers that originated from the wish-fulfilling tree, the Pāricchattaka tree, the Santānaka creeper, and so on, whose petals, filaments, and stamens are made of very pure gold and various gems, and which are delightful with masses of shining and flickering rays all around. `Suvatthe` means she is beautifully dressed by means of divine garments produced from the Kappa creeper, which are of various special hues and colors, exceedingly pure, and radiant in luster, such as lower garments, upper garments, and coverings. `Obhāsasi` means 'you shine.' `Vijjuriva` means 'like a streak of lightning.' `Abbhakūṭaṃ` means 'on the summit of a cloud.' For this is an accusative term used in the sense of the locative. Alternatively, `obhāsasi` is a word with an inherent causative meaning; thus, it means 'you cause [it] to shine.' In this interpretation, the word `abbhakūṭaṃ` should be understood as an accusative term used in the sense of the object.

Ayañhettha attho – yathā nāma sañjhāpabhānurañjitaṃ rattavalāhakasikharaṃ pakatiyāpi obhāsamānaṃ samantato vijjotamānā vijjulatā niccharantī visesato obhāseti, evamevaṃ suparisuddhatapanīyamayaṃ nānāratanasamujjalaṃ pakatipabhassaraṃ imaṃ vimānaṃ tvaṃ sabbālaṅkārehi vibhūsitā sabbaso vijjotayantīhi attano sarīrappabhāhi vatthābharaṇobhāsehi ca visesato obhāsesīti.

Here is the meaning: Just as a peak of red clouds, tinged with the twilight's glow, even while naturally shining, is caused to shine especially brightly by a streak of lightning radiating light all around and streaming forth; just so, this naturally radiant palace, made of the purest refined gold and glittering with various jewels, you, adorned with all ornaments, cause to shine especially brightly by means of the radiance of your own body, which illuminates it in every way, and by the brilliance of your garments and ornaments.

Ettha hi ‘‘pīṭha’’nti nidassetabbavacanametaṃ, ‘‘abbhakūṭa’’nti nidassanavacanaṃ. Tathā ‘‘te’’ti nidassetabbavacanaṃ. Tañhi ‘‘pīṭha’’nti idaṃ apekkhitvā sāmivacanena vuttampi ‘‘alaṅkate malyadhare suvatthe obhāsasī’’ti imāni padāni apekkhitvā paccattavasena pariṇamati, tasmā ‘‘tva’’nti vuttaṃ hoti. ‘‘Vijjurivā’’ti nidassanavacanaṃ. ‘‘Obhāsasī’’ti idaṃ dvinnampi upameyyupamānānaṃ sambandhadassanaṃ. ‘‘Obhāsasī’’ti hi idaṃ ‘‘tva’’nti padaṃ apekkhitvā majjhimapurisavasena vuttaṃ, ‘‘pīṭha’’nti idaṃ apekkhitvā paṭhamapurisavasena pariṇamati. Ca-saddo cettha luttaniddiṭṭho daṭṭhabbo. ‘‘Gacchati yenakāmaṃ obhāsasī’’ti ca ‘‘vijjulatobhāsitaṃ abbhakūṭaṃ viyā’’ti paccattavasena cetaṃ upayogavacanaṃ pariṇamati. Tathā ‘‘pīṭha’’nti visesitabbavacanametaṃ, ‘‘te sovaṇṇamayaṃ uḷāra’’ntiādi tassa visesanaṃ.

Herein, 'pīṭha' is the word to be illustrated, and 'abbhakūṭa' is the word that illustrates. Similarly, 'te' is the word to be illustrated. For that word 'te', although stated in the genitive case with reference to 'pīṭha', it transforms into the nominative sense with reference to these words 'alaṅkate malyadhare suvatthe obhāsasi'; therefore, 'tvaṃ' is what is stated. 'Vijjurivā' is the word that illustrates. This word 'obhāsasi' shows the connecting verb for both the object of comparison and the standard of comparison. For this 'obhāsasi', with reference to the word 'tvaṃ', is stated in the second person; with reference to 'pīṭha', it transforms into the third person. And here, the particle 'ca' should be understood as having been elided. And this accusative word transforms into the nominative sense. Similarly, 'pīṭha' is the word to be qualified, and 'te sovaṇṇamayaṃ uḷāra', etc., are its qualifiers.

Nanu ca ‘‘sovaṇṇamaya’’nti vatvā suvaṇṇassa aggalohatāya seṭṭhabhāvato dibbassa ca idhādhippetattā ‘‘uḷāra’’nti na vattabbanti? Na, kiñci visesasabbhāvato. Yatheva hi manussaparibhogasuvaṇṇavikatito rasaviddhaṃ seṭṭhaṃ suvisuddhaṃ, tato ākaruppannaṃ, tato yaṃkiñci dibbaṃ seṭṭhaṃ, evaṃ dibbasuvaṇṇepi cāmīkaraṃ, cāmīkarato sātakumbhaṃ, sātakumbhato jambunadaṃ, jambunadato siṅgīsuvaṇṇaṃ. Tañhi sabbaseṭṭhaṃ. Tenāha sakko devānamindo –

Is it not that, having said 'made of gold', since gold is the best of metals and divine gold is intended here, 'magnificent' should not be said? No, for there exists a certain distinction. Just as among gold artefacts for human use, alchemical gold is superior and very pure, superior to that is gold from a mine, and superior to that is any divine gold; so too among divine gold, sātakumbha is superior to cāmīkara, jambunada is superior to sātakumbha, and siṅgī gold is superior to jambunada. That, indeed, is the best of all. Therefore Sakka, lord of the devas, said:

‘‘Mutto [Pg.12] muttehi saha purāṇajaṭilehi, vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā’’ti. (mahāva. 58);

“Released, with the released, together with the former matted-hair ascetics; fully freed, with the fully freed; with a complexion like a siṅgī gold coin, the Blessed One entered Rājagaha.”

Tasmā ‘‘sovaṇṇamaya’’nti vatvāpi ‘‘uḷāra’’nti vuttaṃ. Atha vā ‘‘uḷāra’’nti idaṃ na tassa seṭṭhapaṇītabhāvameva sandhāya vuttaṃ, atha kho mahantabhāvampīti vuttovāyamattho. Ettha ca ‘‘pīṭha’’ntiādi phalassa kammasarikkhatādassanaṃ. Tatthāpi ‘‘sovaṇṇamaya’’nti iminā tassa vimānassa vatthusampadaṃ dasseti, ‘‘uḷāra’’nti iminā sobhātisayasampadaṃ, ‘‘manojava’’nti iminā gamanasampadaṃ. ‘‘Gacchati yenakāma’’nti iminā sīghajavatāya pīṭhasampattibhāvasampadaṃ dasseti.

Therefore, even after saying 'golden,' 'magnificent' is stated. Alternatively, this word 'magnificent' was said not only with reference to its state of being the best and finest, but also its greatness; this meaning has already been stated. And here, the words 'seat,' etc., are for showing the similarity of the fruit to the kamma. Therein, by this term 'golden,' He indicates the perfection of the substance of that celestial mansion; by this term 'magnificent,' He indicates the perfection of its exceeding beauty; by this term 'mind-swift,' He indicates the perfection of its movement; by this term 'it goes wherever one wishes,' He indicates, through its swift velocity, the perfection of the state of the seat's excellence.

Atha vā ‘‘sovaṇṇamaya’’nti iminā tassa paṇītabhāvaṃ dasseti, ‘‘uḷāra’’nti iminā vepullamahattaṃ. ‘‘Manojava’’nti iminā ānubhāvamahattaṃ. ‘‘Gacchati yenakāma’’nti iminā vihārasukhattaṃ dasseti. ‘‘Sovaṇṇamaya’’nti vā iminā tassa abhirūpataṃ vaṇṇapokkharatañca dasseti, ‘‘uḷāra’’nti iminā dassanīyataṃ pāsādikatañca dasseti, ‘‘manojava’’nti iminā sīghasampadaṃ, ‘‘gacchati yenakāma’’nti iminā katthaci appaṭihatacārataṃ dasseti.

Alternatively, by 'golden' it shows its excellence; by 'magnificent,' its extensiveness and greatness; by 'mind-swift,' its greatness of power; by 'it goes wherever one wishes,' it shows the comfort of dwelling. Or, by 'golden' it shows its beautiful form and excellence of color; by 'magnificent,' its loveliness to see and its pleasing quality; by 'mind-swift,' its perfection of swiftness; and by 'it goes wherever one wishes,' it shows its state of unimpeded movement anywhere.

Atha vā taṃ vimānaṃ yassa puññakammassa nissandaphalaṃ, tassa alobhanissandatāya sovaṇṇamayaṃ, adosanissandatāya uḷāraṃ, amohanissandatāya manojavaṃ gacchati yenakāmaṃ. Tathā tassa kammassa saddhānissandabhāvena sovaṇṇamayaṃ, paññānissandabhāvena uḷāraṃ, vīriyanissandabhāvena manojavaṃ, samādhinissandabhāvena gacchati yenakāmaṃ. Saddhāsamādhinissandabhāvena vā sovaṇṇamayaṃ, samādhipaññānissandabhāvena uḷāraṃ, samādhivīriyanissandabhāvena manojavaṃ, samādhisatinissandabhāvena gacchati yenakāmanti veditabbaṃ.

Alternatively, that mansion is the overflow-fruit of a meritorious deed: it is golden as the overflow of non-greed, magnificent as the overflow of non-hatred, and mind-swift, going wherever one wishes, as the overflow of non-delusion. Similarly, of that kamma, it is golden as the overflow of faith; magnificent as the overflow of wisdom; mind-swift as the overflow of energy; and goes wherever one wishes as the overflow of concentration. Or, it should be understood that it is golden as the overflow of faith and concentration; magnificent as the overflow of concentration and wisdom; mind-swift as the overflow of concentration and energy; and goes wherever one wishes as the overflow of concentration and mindfulness.

Tattha [Pg.13] yathā ‘‘pīṭha’’ntiādi vimānasampattidassanavasena tassā devatāya puññaphalavibhavasampattikittanaṃ, evaṃ ‘‘alaṅkate’’tiādi attabhāvasampattidassanavasena puññaphalavibhavasampattikittanaṃ. Yathā hi susikkhitasippācariyaviracitopi rattasuvaṇṇālaṅkāro vividharaṃsijālasamujjalamaṇiratanakhacito eva sobhati, na kevalo, evaṃ sabbaṅgasampanno caturassasobhanopi attabhāvo sumaṇḍitapasādhitova sobhati, na kevalo. Tenassā ‘‘alaṅkate’’tiādinā āharimaṃ sobhāvisesaṃ dasseti, ‘‘obhāsasī’’ti iminā anāharimaṃ. Tathā purimena vattamānapaccayanimittaṃ sobhātisayaṃ dasseti, pacchimena atītapaccayanimittaṃ. Purimena vā tassā upabhogavatthusampadaṃ dasseti, pacchimena upabhuñjanakavatthusampadaṃ.

In that verse, just as the passage beginning with 'pīṭhaṃ' is a proclamation of the excellence of the wealth that is the fruit of merit for that devatā, by way of showing the excellence of the celestial mansion, so too the passage beginning with 'alaṅkate' is a proclamation of the excellence of the wealth that is the fruit of merit, by way of showing the excellence of personal existence. For just as an ornament of red gold, even when crafted by a goldsmith with well-trained skill, shines only when inlaid with gems and jewels sparkling with various networks of rays, and not when plain; so too a personal existence, even when complete in all limbs and beautiful in its four aspects, shines only when well-adorned and decorated, and not when plain. Therefore, by the passage beginning with 'alaṅkate,' it shows her acquired special splendor; by 'obhāsasi,' it shows her unacquired special splendor. Likewise, by the former term, it shows the surpassing splendor that has as its cause the meritorious kamma well-exerted in the present life; by the latter term, the special splendor that has as its cause the meritorious kamma of good conduct well-exerted in a past life. Alternatively, by the former term, it shows her excellence in the objects of enjoyment; by the latter, the excellence of the basis for enjoyment.

Etthāha ‘‘kiṃ pana taṃ vimānaṃ yuttavāhaṃ, udāhu ayuttavāha’’nti? Yadipi devaloke rathavimānāni yuttavāhānipi honti ‘‘sahassayuttaṃ ājaññaratha’’nti (saṃ. ni. 1.264) ādivacanato, te pana devaputtā eva kiccakaraṇakāle vāharūpena attānaṃ dassenti yathā erāvaṇo devaputto kīḷanakāle hatthirūpena. Idaṃ pana aññañca edisaṃ ayuttavāhaṃ daṭṭhabbaṃ.

Here, a questioner asks: 'But is that celestial mansion one that is yoked with steeds, or is it one that is not yoked with steeds?' Although in the deva world there are chariot-mansions that are also yoked with steeds—on account of the saying beginning, 'a thoroughbred chariot yoked with a thousand'—those steeds, however, are devaputtas themselves who, at a time when a task needs to be done, show themselves in the form of steeds, just as the devaputta Eravana shows himself in the form of an elephant at the time of sport. However, this celestial mansion and others like it should be understood as not being yoked with steeds.

Yadi evaṃ kiṃ tassa vimānassa abbhantarā vāyodhātu gamane visesapaccayo, udāhu bāhirāti? Abbhantarāti gahetabbaṃ. Yathā hi candavimānasūriyavimānādīnaṃ desantaragamane tadupajīvīnaṃ sattānaṃ sādhāraṇakammanibbattaṃ ativiya sīghajavaṃ mahantaṃ vāyumaṇḍalaṃ tāni pelentaṃ pavatteti, na evaṃ taṃ peletvā pavattentī bāhirā vāyodhātu atthi. Yathā ca pana cakkaratanaṃ antosamuṭṭhitāya vāyodhātuyā vasena pavattati. Na hi tassa candavimānādīnaṃ viya bāhirā vāyodhātu peletvā pavattikā atthi rañño cakkavattissa cittavasena ‘‘pavattatu bhavaṃ cakkaratana’’ntiādivacanasamananantarameva pavattanato, evaṃ tassā devatāya cittavasena attasannissitāya vāyodhātuyā gacchatīti veditabbaṃ. Tena vuttaṃ ‘‘manojavaṃ gacchati yenakāma’’nti.

If so, is the internal wind element the specific condition for the movement of that mansion, or is it the external? It should be taken that it is the internal. For, in the movement of the moon mansion, sun mansion, and others to another region, a very swift and great sphere of wind, produced by the common kamma of the beings who live depending on them, causes them to move by pressing upon them. There is no such external wind element that causes this mansion to move by pressing upon it. And just as the wheel-treasure moves by the power of the wind element arisen within it (for it has no external wind element to propel it by pressing, like the moon mansion and others, since it moves by the power of the Wheel-Turning Monarch's mind immediately after the utterance of words such as, ‘May the noble wheel-treasure move forward’), so too it should be known that this mansion goes by the power of that deity’s mind, by means of the wind element dependent on herself. Therefore, it was said: 'It goes with the speed of mind, wherever it wishes.'

2. Evaṃ [Pg.14] paṭhamagāthāya tassā devatāya puññaphalasampattiṃ kittetvā idāni tassā kāraṇabhūtaṃ puññasampadaṃ vibhāvetuṃ ‘‘kena tetādiso vaṇṇo’’tiādi gāthādvayaṃ vuttaṃ. Tattha kenāti kiṃ-saddo ‘‘kiṃ rājā yo lokaṃ na rakkhati, kiṃ nu kho nāma tumhe maṃ vattabbaṃ maññathā’’tiādīsu (pārā. 424) garahaṇe āgato. ‘‘Yaṃkiñci rūpaṃ atītānāgatapaccuppanna’’ntiādīsu (ma. ni. 1.244; saṃ. ni. 3.59) aniyame. ‘‘Kiṃ sūdha vittaṃ purisassa seṭṭha’’ntiādīsu (su. ni. 183; saṃ. ni. 1.73) pucchāyaṃ. Idhāpi pucchāyameva daṭṭhabbo. ‘‘Kenā’’ti ca hetuatthe karaṇavacanaṃ, kena hetunāti attho. Teti tava. Etādisoti ediso, etarahi yathādissamānoti attho. Vaṇṇoti vaṇṇa-saddo ‘‘kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’tiādīsu (ma. ni. 2.77) guṇe āgato. ‘‘Anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsatī’’tiādīsu (dī. ni. 1.4) thutiyaṃ. ‘‘Atha kena nu vaṇṇena, gandhathenoti vuccatī’’tiādīsu (saṃ. ni. 1.234; jā. 1.6.116) kāraṇe. ‘‘Tayo pattassa vaṇṇā’’tiādīsu (pārā. 602) pamāṇe. ‘‘Cattārome, bho gotama, vaṇṇā’’tiādīsu (dī. ni. 3.115; ma. ni. 2.379-380) jātiyaṃ. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’tiādīsu saṇṭhāne. ‘‘Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā’’tiādīsu (ma. ni. 2.399; su. ni. 553) chavivaṇṇe. Idhāpi chavivaṇṇe eva daṭṭhabbo. Ayañhettha attho – kena kīdisena puññavisesena hetubhūtena devate, tava etādiso evaṃvidho dvādasayojanāni pharaṇakappabho sarīravaṇṇo jātoti?

2. Having thus praised the accomplishment of the fruit of merit of that deity with the first verse, now, in order to explain clearly the accomplishment of merit which has become the cause of that accomplishment of the fruit of merit, the two verses beginning with 'By what means is such a complexion yours' were spoken. Therein, in the text 'kena', the word 'kiṃ' is used in the sense of reproach in such phrases as, 'What kind of king is he who does not protect the world?' and 'Do you indeed think it proper to speak to me?'. In such phrases as, 'Whatever form, past, future, or present,' it is used in the sense of indefiniteness. In such phrases as, 'What, indeed, is the best wealth for a person?', it is used in the sense of a question. Here also, it should be understood only in the sense of a question. And 'kena' is a word in the instrumental case in the sense of cause; the meaning is 'by what cause?'. 'Te' means 'your'. 'Etādiso' means 'of such a nature'; the meaning is 'as is being seen now'. In the text 'vaṇṇo', the word 'vaṇṇa' is used in the sense of quality in such phrases as, 'Householder, when were these qualities of the ascetic Gotama compiled by you?'. In such phrases as, 'In many ways, he speaks the praise of the Buddha, speaks the praise of the Dhamma, speaks the praise of the Saṅgha,' it is used in the sense of praise. In such phrases as, 'For what reason, then, am I called a thief of scents?', it is used in the sense of cause. In such phrases as, 'There are three sizes of the bowl,' it is used in the sense of measurement. In such phrases as, 'Good Gotama, there are these four castes,' it is used in the sense of birth. In such phrases as, 'having created the great form of a king of elephants,' it is used in the sense of shape. In such phrases as, 'You are of golden complexion, O Blessed One, you have very white eye-teeth, you are full of energy,' it is used in the sense of skin-complexion. Here also, it should be understood only in the sense of skin-complexion. This, indeed, is the meaning here: 'O deity, by what kind of special merit, which has become the cause, has such a bodily complexion of this kind, with a radiance capable of illuminating twelve yojanas, arisen for you?'

Kena te idha mijjhatīti kena puññātisayena te idha imasmiṃ ṭhāne idāni tayi labbhamānaṃ uḷāraṃ sucaritaphalaṃ ijjhati nipphajjati. Uppajjantīti nibbattanti, avicchedavasena uparūpari vattantīti attho. Bhogāti paribhuñjitabbaṭṭhena ‘‘bhogā’’ti laddhanāmā vatthābharaṇādivittūpakaraṇavisesā. Yeti sāmaññena aniyamaniddeso, kecīti pakārabhedaṃ āmasitvā aniyamaniddeso, ubhayenāpi paṇītapaṇītatarādibhede tattha labbhamāne tādise bhoge anavasesato byāpetvā saṅgaṇhāti. Anavasesabyāpako hi ayaṃ niddeso yathā ‘‘ye [Pg.15] keci saṅkhārā’’ti. Manaso piyāti manasā piyāyitabbā, manāpiyāti attho.

As for 'By what is it accomplished for you here?': By what special merit is this great fruit of good conduct, now being obtained by you here in this place, accomplished and brought to fruition for you? 'They arise' means they are produced; the meaning is that they occur one after another without interruption. 'Enjoyments' refers to the particular kinds of articles of pleasure such as clothing, ornaments, and so on, which have received the name 'enjoyments' because they are to be enjoyed. 'Ye' is an indefinite reference in a general sense. 'Keci' is an indefinite reference that alludes to a distinction in kind. By both together, it pervades and includes without remainder such enjoyments obtainable there in their various grades, such as exquisite, more exquisite, and so on. For this reference is one that pervades without remainder, just as in 'whatever conditioned phenomena'. 'Agreeable to the mind' means those that are to be cherished by the mind; the meaning is 'agreeable'.

Ettha ca ‘‘etādiso vaṇṇo’’ti iminā heṭṭhā vuttavisesā tassā devatāya attabhāvapariyāpannā vaṇṇasampadā dassitā. ‘‘Bhogā’’ti iminā upabhogaparibhogavatthubhūtā dibbarūpasaddagandharasaphoṭṭhabbabhedā kāmaguṇasampadā. ‘‘Manaso piyā’’ti iminā tesaṃ rūpādīnaṃ iṭṭhakantamanāpatā. ‘‘Idha mijjhatī’’ti iminā pana dibbaāyuvaṇṇayasasukhaādhipateyyasampadā dassitā. ‘‘Ye keci manaso piyā’’ti iminā yāni ‘‘so aññe deve dasahi ṭhānehi adhiggaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) sutte āgatāni dasa ṭhānāni. Tesaṃ idha anavasesato saṅgaho dassitoti veditabbo.

And here, by the phrase 'such a complexion', is shown the perfection of complexion included in that deity's individual existence, a particularity mentioned previously. By 'enjoyments' is shown the perfection of sensual qualities, which have become objects of enjoyment and use, distinguished as divine forms, sounds, scents, tastes, and tangible objects. By 'agreeable to the mind' is shown the quality of being desirable, pleasing, and agreeable of those forms and so on. But by 'here it is accomplished' is shown the perfection of divine lifespan, complexion, fame, happiness, and sovereignty. By 'whatever things are agreeable to the mind' are meant the ten bases that come in the Sutta: 'He surpasses other devas in ten respects: with divine lifespan, with divine complexion, with divine happiness, with divine fame, with divine sovereignty, with divine forms, with divine sounds, with divine scents, with divine tastes, and with divine tangible objects.' It should be understood that here the inclusion of these without remainder is shown.

3. Pucchāmīti pañhaṃ karomi, ñātumicchāmīti attho. Kāmañcetaṃ ‘‘kena tetādiso vaṇṇo, kena te idha mijjhati. Kimakāsi puññaṃ, kenāsi evaṃ jalitānubhāvā’’ti ca kiṃ-saddaggahaṇeneva atthantarassa asambhavato pucchāvasena gāthāttayaṃ vuttanti viññāyati. Pucchāvisesabhāvañāpanatthaṃ pana ‘‘pucchāmī’’ti vuttaṃ. Ayañhi pucchā adiṭṭhajotanā tāva na hoti edisassa atthassa mahātherassa adiṭṭhabhāvābhāvato, vimaticchedanāpi na hoti sabbaso samugghātitasaṃsayattā, anumatipucchāpi na hoti ‘‘taṃ kiṃ maññasi rājaññā’’tiādīsu (dī. ni. 2.413) viya anumatigahaṇākārena appavattattā, kathetukamyatāpucchāpi na hoti tassā devatāya kathetukamyatāvasena therena apucchitattā. Visesena pana diṭṭhasaṃsandanāti veditabbā. Svāyamattho heṭṭhā aṭṭhuppattikathāyaṃ ‘‘thero kiñcāpī’’tiādinā vibhāvito eva. Tanti tvaṃ. Tayidaṃ pubbāparāpekkhaṃ, pubbāpekkhatāya upayogekavacanaṃ, parāpekkhatāya pana paccattekavacanaṃ daṭṭhabbaṃ.

3. 'I ask' means 'I ask a question'; the meaning is 'I wish to know.' And although it is understood that the three verses—'By what is your complexion such, by what do you thrive here? What merit did you perform, by what are you of such blazing power?'—were spoken by way of a question, since no other meaning is possible just by the taking of the word 'kiṃ', the word 'I ask' is stated again, however, to make known the specific nature of the question. For this question, in the first place, is not one that illuminates the unseen, because for the Great Elder there was an absence of the state of such a matter being unseen. Nor is it one that dispels doubt, because of his state of having completely uprooted all doubt. Nor is it a question seeking approval, as it does not proceed in the manner of seeking approval, like in such texts as 'What do you think of that, O king?'. Nor is it a question prompted by a desire for the other to speak, because the Elder did not ask by way of a desire for that deity to speak. Rather, it should be known specifically as a question correlating what is seen. This meaning has indeed been made clear below in the narrative of the origin with the text beginning, 'Though the Elder…' and so forth. The word 'taṃ' means 'you'. This word is dependent on what precedes and what follows. Due to its dependence on what precedes, it should be understood as the accusative singular; due to its dependence on what follows, however, it should be understood as the nominative singular.

Devīti ettha deva-saddo ‘‘imāni te deva caturāsīti nagarasahassāni kusavatīrājadhānipamukhāni, ettha, deva, chandaṃ karohi jīvite [Pg.16] apekkha’’nti ca ādīsu (dī. ni. 2.266) sammutidevavasena āgato, ‘‘tassa devātidevassa, sāsanaṃ sabbadassino’’tiādīsu visuddhidevavasena. Visuddhidevānañhi bhagavato atidevabhāve vutte itaresaṃ vutto eva hotīti. ‘‘Cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’’tiādīsu (dī. ni. 3.337) upapattidevavasena. Idhāpi upapattidevavaseneva veditabbo. Padatthato pana – dibbati attano puññiddhiyā kīḷati laḷati pañcahi kāmaguṇehi ramati, atha vā heṭṭhā vuttanayena jotati obhāsati, ākāsena vimānena ca gacchatīti devī. ‘‘Tvaṃ devī’’ti sambodhane cetaṃ ekavacanaṃ. Mahānubhāveti uḷārappabhāve, so panassānubhāvo heṭṭhā dvīhi gāthāhi dassitoyeva.

Herein, in the word `devī`, the word `deva` is used in the sense of a conventional deva, as in passages such as: 'O Deva, these are your eighty-four thousand cities, with the royal capital Kusāvatī as their chief; O Deva, form a desire for them, have regard for your life.' In passages such as, 'The teaching of that Deva of devas, the All-Seeing One,' it is used in the sense of a purified deva. For when the Blessed One is spoken of as the supreme deva among the purified devas, it is thereby stated that the others are also purified devas. In passages such as, 'The devas of the Cātumahārājika realm are long-lived, beautiful, and have much happiness,' it is used in the sense of a deva by arising. Here too, it should be understood in the sense of a deva by arising. As for the meaning of the word, however: she is a `devī` because she shines (`dibbati`) by the power of her own merit; she sports (`kīḷati`), plays (`laḷati`), and delights (`ramati`) with the five strands of sensual pleasure; or alternatively, according to the method stated earlier, she shines (`jotati`), radiates (`obhāsati`), and travels through the sky and by means of a celestial mansion. The phrase 'You, O devī' is a singular vocative. 'Of great power' (`mahānubhāve`) means of magnificent power (`uḷārappabhāve`). And that power of hers has indeed been shown in the two preceding verses.

Manussabhūtāti ettha manassa ussannatāya manussā, satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasā ukkaṭṭhaguṇacittā. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –

Herein, regarding `manussabhūtā`: they are `manussā` (humans) because of the excellence of their mind (`manassa ussannatāya`); their minds are cultivated and possess superior qualities by means of qualities such as mindfulness, heroism, and suitability for the noble practice. And who are they? They are the special beings who dwell in Jambudīpa. Therefore, the Blessed One said:

‘‘Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā, satimanto, idha brahmacariyavāso’’ti (a. ni. 9.21).

‘Monks, on three grounds the humans of Jambudīpa surpass the humans of Uttarakuru and the devas of Tāvatiṃsa. What three? Courage, mindfulness, and the dwelling in the noble practice here.’

Tathā hi buddhā bhagavanto paccekabuddhā aggasāvakā mahāsāvakā cakkavattino aññe ca mahānubhāvā sattā ettheva uppajjanti. Tehi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi ‘‘manussā’’tveva paññāyiṃsūti eke.

Indeed, for here are born Buddhas, Blessed Ones, Paccekabuddhas, chief disciples, great disciples, wheel-turning monarchs, and other beings of great power. Because of their similarity in form and other qualities, some say that the inhabitants of the other great continents, along with those of the lesser continents, were known simply as 'humans' (manussā).

Apare pana bhaṇanti – lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ nibbānagāmimaggañca pūrenti, tasmā lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catumahādīpavāsino sattavisesā ‘‘manussā’’ti vuccantīti.

But other teachers say: beings are called 'humans' (manussā) because of the prominence of the mind accompanied by greed, etc., and non-greed, etc. Indeed, for those beings who are of human birth, greed, etc., and non-greed, etc., are especially prominent. Through the prominence of greed, etc., they fulfill the path to the plane of misery; through the prominence of non-greed, etc., they fulfill the path to a good destination and the path leading to Nibbāna. Therefore, because of the prominence of the mind accompanied by greed, etc., and non-greed, etc., the specific beings who are inhabitants of the four great continents, together with the inhabitants of the minor continents, are called 'humans'.

Lokiyā [Pg.17] pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto hitāhitavidhāyako sattānaṃ pituṭṭhāniyo, yo sāsane ‘‘mahāsammato’’ti vuccati. Paccakkhato paramparāya ca tassa ovādānusāsaniyaṃ ṭhitā sattā puttasadisatāya ‘‘manussā’’ti vuccanti. Tato eva hi te māṇavā ‘‘manujā’’ti ca voharīyanti. Manussesu bhūtā jātā, manussabhāvaṃ vā pattāti manussabhūtā.

Worldly teachers, however, say: 'They are called "humans" (manussā) because of being the offspring of Manu.' Manu, namely, was one from the beginning of the aeon, the originator of the world's conventions, the arranger of what is beneficial and not beneficial, one who stands in the place of a father to beings; in the Dispensation, he is called 'Mahāsammata'. Beings who abide in his advice and instruction, either directly or through succession, are called 'humans' because of their similarity to sons. Indeed, for that very reason, those beings are also designated as 'māṇavā' and 'manujā'. 'Manussabhūtā' means: having become or been born among humans, or having attained the human state.

Kimakāsi puññanti kiṃ dānasīlādippabhedesu kīdisaṃ pujjabhāvaphalanibbattanato, yattha sayaṃ uppannaṃ, taṃ santānaṃ punāti visodhetīti ca ‘‘puñña’’nti laddhanāmaṃ sucaritaṃ kusalakammaṃ akāsi, upacini nibbattesīti attho. Jalitānubhāvāti sabbaso vijjotamānapuññiddhikā.

As for 'What merit did you do?': What kind of good conduct, wholesome kamma—among the various kinds such as giving, virtue, and so on—which has received the name 'merit' (puñña) because it produces the fruit of being worthy of veneration, and because, where it has arisen, it purifies and cleanses that continuity of existence—did you do, accumulate, and produce? This is the meaning. As for 'radiant with power': possessing the spiritual power of merit that is shining in every way.

Kasmā panettha ‘‘manussabhūtā kimakāsi puñña’’nti vuttaṃ, kiṃ aññāsu gatīsu puññakiriyā natthīti? No natthi. Yasmā nirayepi nāma kāmāvacarakusalacittapavatti kadāci labbhateva, kimaṅgaṃ panaññattha, nanu avocumhā ‘‘diṭṭhasaṃsandanā pucchā’’ti. Tasmā mahāthero manussattabhāve ṭhatvā puññakammaṃ katvā uppannaṃ taṃ disvā bhūtatthavasena pucchanto ‘‘manussabhūtā kimakāsi puñña’’nti avoca.

But why here was it said, 'Having been a human, what merit did you do?' What, is there no performance of merit in other destinations? It is not that there is none. Because even in hell, the occurrence of a wholesome sense-sphere consciousness can indeed sometimes be obtained; what then needs to be said of other destinations? Did we not say, 'This is a question in connection with what was seen'? Therefore, the great elder, seeing that one who had arisen after having done a meritorious deed while established in the human state, asked in accordance with the actual fact, saying: 'Having been a human, what merit did you do?'

Atha vā aññāsu gatīsu ekantasukhatāya ekantadukkhatāya dukkhabahulatāya ca puññakiriyāya okāso na sulabharūpo sappurisūpanissayādipaccayasamavāyassa sudullabhabhāvato. Kadāci uppajjamānopi yathāvuttakāraṇena uḷāro vipulo na ca hoti, manussagatiyaṃ pana sukhabahulatāya puññakiriyāya okāso sulabharūpo sappurisūpanissayādipaccayasamavāyassa yebhuyyena sulabhabhāvato. Yañca tattha dukkhaṃ uppajjati, tampi visesato puññakiriyāya upanissayo hoti. Dukkhūpanissayā hi saddhāti. Yathā hi ayoghanena satthake nipphādiyamāne tassa ekantato na aggimhi tāpanaṃ udakena vā temanaṃ chedanakiriyāsamatthatāya visesapaccayo, tāpetvā pana pamāṇayogato udakatemanaṃ tassā visesapaccayo, evameva sattasantānassa ekantadukkhasamaṅgitā dukkhabahulatā ekantasukhasamaṅgitā ca puññakiriyāya [Pg.18] na visesapaccayo hoti. Sati pana dukkhasantāpane pamāṇayogato sukhūpabrūhane ca laddhūpanissayā puññakiriyā uppajjati, uppajjamānā ca mahājutikā mahāvipphārā paṭipakkhachedanasamatthā ca hoti, tasmā manussabhāvo puññakiriyāya visesapaccayo. Tena vuttaṃ ‘‘manussabhūtā kimakāsi puñña’’nti. Sesaṃ suviññeyyameva.

Or alternatively, in other destinations, the opportunity for performing meritorious deeds is not easily obtainable, due to the state of exclusive happiness, exclusive suffering, or abundant suffering, and because of the extreme rarity of the conjunction of conditions such as reliance on virtuous persons. Even when such an opportunity occasionally arises, for the aforementioned reason, it is neither noble nor extensive. In the human destination, however, due to the abundance of happiness, the opportunity for performing meritorious deeds is easily obtainable, because the conjunction of conditions such as reliance on virtuous persons is, for the most part, easy to obtain. And whatever suffering arises there, that too becomes specifically a strong supporting condition for meritorious deeds. For faith has suffering as its supporting condition. For example, just as when a weapon is being forged, neither exclusively heating it in fire nor dousing it in water is a special condition for its capability to cut; but after heating, dousing it in water in due measure is a special condition for that capability. In the very same way, for a being's continuum, being endowed with exclusive suffering, abundant suffering, or exclusive happiness is not a special condition for meritorious deeds. But when there is the affliction of suffering and the enhancement of happiness in due measure, a meritorious deed arises, having obtained a supporting condition. And having arisen, it has great radiance, great pervasiveness, and is capable of cutting off opposing states. Therefore, the human state is a special condition for meritorious deeds. Hence it was said: 'Having been human, what merit did you do?' The remainder is easily understood.

4. Evaṃ pana therena pucchitā sā devatā pañhaṃ vissajjesi. Tamatthaṃ dassetuṃ ‘‘sā devatā attamanā’’ti gāthā vuttā. Kena panāyaṃ gāthā vuttā? Dhammasaṅgāhakehi. Tattha sāti yā pubbe ‘‘pucchāmi taṃ devi mahānubhāve’’ti vuttā, sā. Devatāti devaputtopi brahmāpi devadhītāpi vuccati. ‘‘Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā’’tiādīsu (saṃ. ni. 1.1; khu. pā. 5.1) hi devaputto ‘‘devatā’’ti vutto devoyeva devatāti katvā. Tathā ‘‘tā devatā sattasatā uḷārā, brahmavimānā abhinikkhamitvā’’tiādīsu brahmāno.

4. Thus questioned by the Elder, that deity answered the question. To show that meaning, the verse beginning, “That deity was delighted…” was spoken. But by whom was this verse spoken? By the Compilers of the Dhamma. Herein, ‘sā’ is she who was previously addressed as, “I ask you, O devi of great power.” The term ‘devatā’ can refer to a young god, a brahmā, or a goddess. For in passages such as, “Then a certain deity, as the night was advanced, with surpassing radiance…,” a young god is called ‘devatā,’ based on the explanation that a deva itself is a devatā. Similarly, in passages such as, “those seven hundred noble deities, emerging from the Brahma abodes…,” brahmās are called ‘devatā’.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā’’ti. (vi. va. 75) –

“With surpassing radiance, O goddess, you stand there, illuminating all directions, like the morning star.”

Ādīsu devadhītā. Idhāpi devadhītā eva daṭṭhabbā. Attamanāti tuṭṭhamanā pītisomanassehi gahitamanā. Pītisomanassasahagatañhi cittaṃ domanassassa anokāsato tehi taṃ sakaṃ katvā gahitaṃ viya hoti. Attamanāti vā sakamanā. Anavajjapītisomanassasampayuttañhi cittaṃ sampati āyatiñca taṃsamaṅgino hitasukhāvahato ‘‘saka’’nti vattabbataṃ labhati, na itaraṃ.

In those and other such verses, it refers to a divine maiden. Here too, it should be understood as a divine maiden. ‘Delighted’ (attamanā) means a joyful mind, a mind seized by joy and gladness. For a mind accompanied by joy and gladness leaves no room for displeasure, and so is as if seized by them and made their own. Alternatively, ‘delighted’ means ‘one’s own mind.’ For a mind conjoined with blameless joy and gladness obtains the designation ‘one’s own’ because it brings welfare and happiness to the one endowed with it, both in the present and in the future; the other does not.

Moggallānenāti moggallānagottassa brāhmaṇamahāsālassa puttabhāvato so mahāthero gottavasena ‘‘moggallāno’’ti paññāto, tena moggallānena. Pucchitāti diṭṭhasaṃsandanavasena pucchitā, attamanā sā devatā pañhaṃ byākāsīti yojanā. Attamanatā cassā ‘‘tampi nāma parittakampi kammaṃ evaṃ mahatiyā dibbasampattiyā kāraṇaṃ ahosī’’ti pubbepi sā attano puññaphalaṃ paṭicca antarantarā somanassaṃ paṭisaṃvedeti, idāni pana ‘‘aññatarassa therassa katopi nāma kāro evaṃ uḷāraphalo, ayaṃ pana buddhānaṃ aggasāvako uḷāraguṇo mahānubhāvo[Pg.19], imampi passituṃ nipaccakārañca kātuṃ labhāmi, mama puññaphalapaṭisaṃyuttameva ca pucchaṃ karotī’’ti dvīhi kāraṇehi uppannā. Evaṃ sañjātabalavapītisomanassā sā therassa vacanaṃ sirasā sampaṭicchitvā pañhaṃ puṭṭhā byākāsi.

By Moggallāna (Moggallānenāti): because he was the son of a great sāl brahmin of the Moggallāna clan, that great elder was known as ‘Moggallāna’ by his clan name; by that Moggallāna. Asked (Pucchitāti): she was asked by way of desiring to compare what was seen; the construction (yojanā) is that the delighted (attamanā) deity answered the question. And her delight (attamanatā) arose from two causes. Previously, she had intermittently experienced mental gladness (somanassaṃ) in dependence on the fruit of her own merit, thinking: “Indeed, even such a small deed became the cause for such great divine attainment!” Now, however, her delight arose from thinking: “Indeed, an act of reverence done to some elder has such a sublime fruit; but this one is the chief disciple of the Buddhas, endowed with sublime qualities and of great power. I get to see him and also to pay reverence, and he asks a question connected precisely with the fruit of my own merit!” Thus, with strong rapture and mental gladness having arisen, she accepted the elder’s words with her head and, being asked, answered the question.

Pañhanti ñātuṃ icchitaṃ taṃ atthaṃ viyākāsi kathesi vissajjesi. Kathaṃ pana byākāsi? Puṭṭhāti puṭṭhākārato, pucchitākārenevāti attho. Ettha hi ‘‘pucchitā’’ti vatvā puna ‘‘puṭṭhā’’ti vacanaṃ visesatthaniyamanaṃ daṭṭhabbaṃ. Siddhe hi sati ārambho visesatthañāpakova hoti. Ko paneso visesattho? Byākaraṇassa pucchānurūpatā. Yañhi kammaphalaṃ dassetvā tassa kāraṇabhūtaṃ kammaṃ pucchitaṃ, tadubhayassa aññamaññānurūpabhāvavibhāvanā. Yena ca ākārena pucchā pavattā atthato ca byañjanato ca, tadākārassa byākaraṇassa pucchānurūpatā, tathā ceva vissajjanaṃ pavattaṃ. Iti imassa visesassa ñāpanatthaṃ ‘‘pucchitā’’ti vatvā puna ‘‘puṭṭhā’’ti vuttaṃ.

The question (pañhaṃ) is the matter desired to be known; she explained (viyākāsi), spoke (kathesi), and answered (vissajjesi) it. But how did she explain? Questioned (puṭṭhā) means in the manner of being asked; that is, in the very manner in which the question was posed. Here, indeed, having said ‘pucchitā’ (asked), the word ‘puṭṭhā’ (questioned) being said again should be understood as determining a special meaning. For when something is already established, a further statement serves only to make known a special meaning. What, then, is this special meaning? The suitability of the answer to the question. For, having shown the fruit of an action, the action that was its cause was asked about; this suitability is the clarification of the mutual correspondence of both of these. And in whatever manner the question proceeded, both in meaning (atthato) and in letter (byañjanato), the suitability of the answer to the question is of that same manner; and in that very way the answer proceeded. Thus, to make known this special meaning, after saying ‘asked’ (pucchitā), it was said again as ‘questioned’ (puṭṭhā).

‘‘Pucchitā’’ti vā tāya devatāya visesanamukhena puṭṭhabhāvassa pañhabyākaraṇassa ca kāraṇakittanaṃ. Idaṃ vuttaṃ hoti – ‘‘kena tetādiso vaṇṇo’’tiādinā therena pucchīyatīti pucchā, tāya devatāya katakammaṃ, tassā pucchāya kāritā ācikkhitā vāti sā devatā ‘‘pucchitā’’ti vuttā. Yasmā pucchitā pucchiyamānassa kammassa kāritā, tasmā pañhaṃ puṭṭhā. Yasmā ca pucchitā pucchiyamānassa kammassa ācikkhanasabhāvā, tasmā pañhaṃ byākāsīti. Yassa kammassidaṃ phalanti idaṃ ‘‘pañha’’nti vuttassa atthassa sarūpadassanaṃ. Ayaṃ cettha attho – idaṃ pucchantassa pucchiyamānāya ca paccakkhabhūtaṃ anantaraṃ vuttappakāraṃ puññaphalaṃ, yassa kammassa taṃ ñātuṃ icchitattā pañhanti vuttaṃ puññakammaṃ byākāsīti.

Alternatively, the word ‘pucchitā’ is a statement of reason, functioning as a qualifier for that deity, for both the state of being asked and the answering of the question. This is what is meant: Because she was asked by the elder with the words, “By what is your appearance like this?,” etc., it is a question (pucchā). Regarding that question about the kamma she had performed, she was caused to speak or she explained it; therefore, that deity is called ‘pucchitā’ (the one who was asked). Because the one who was asked is the performer of the kamma being inquired about, therefore she was asked the question. And because the one who was asked has the nature of explaining the kamma being inquired about, therefore she answered the question. The phrase “Of which kamma is this the fruit?” is a demonstration of the essential nature of the meaning of what is called the ‘question.’ And this is the meaning here: She explained the meritorious kamma—called a ‘question’ due to the desire to know it—of which this fruit of merit, which was immediate, of the kind previously mentioned, and directly perceived by both the questioner and the one questioned, is the result.

5. Ahaṃ manussesūtiādi pañhassa byākaraṇākāro. Tattha ahanti devatā attānaṃ niddisati. ‘‘Manussesū’’ti vatvā puna ‘‘manussabhūtā’’ti vacanaṃ tadā attani manussaguṇānaṃ vijjamānatādassanatthaṃ. Yo hi manussajātikova samāno pāṇātipātādiṃ akattabbaṃ katvā daṇḍāraho tattha tattha rājādito hatthacchedādikammakāraṇaṃ pāpuṇanto [Pg.20] mahādukkhaṃ anubhavati, ayaṃ manussanerayiko nāma. Aparo manussajātikova samāno pubbekatakammunā ghāsacchādanampi na labhati, khuppipāsābhibhūto dukkhabahulo katthaci patiṭṭhaṃ alabhamāno vicarati, ayaṃ manussapeto nāma. Aparo manussajātikova samāno parādhīnavutti paresaṃ bhāraṃ vahanto bhinnamariyādo vā anācāraṃ ācaritvā parehi santajjito maraṇabhayabhīto gahananissito dukkhabahulo vicarati hitāhitaṃ ajānanto niddājighacchādukkhavinodanādiparo, ayaṃ manussatiracchāno nāma. Yo pana attano hitāhitaṃ jānanto kammaphalaṃ saddahanto hirottappasampanno dayāpanno sabbasattesu saṃvegabahulo akusalakammapathe parivajjento kusalakammapathe samācaranto puññakiriyavatthūni paripūreti, ayaṃ manussadhamme patiṭṭhito paramatthato manusso nāma. Ayampi tādisā ahosi. Tena vuttaṃ ‘‘manussesu manussabhūtā’’ti. Manusse sattanikāye manussabhāvaṃ pattā manussadhammañca appahāya ṭhitāti attho.

5. “I, among humans…” and so forth—this is the manner of answering the question. Here, “I” refers to the deity identifying herself. Saying “among humans” and then again “having become human” is to show that human qualities were present in her at that time. For one who, though born human, commits acts that should not be done, such as killing living beings, and thus becomes deserving of punishment, suffering great misery under kings and others who inflict punishments like amputation—this is called a “human denizen of hell” (manussanerayiko). Another, though born human, due to past deeds, does not even obtain food or clothing, is overwhelmed by hunger and thirst, and wanders in great suffering without finding any support anywhere—this is called a “human hungry ghost” (manussapeto). Another, though born human, lives dependent on others, carrying their burdens, or behaves improperly, transgressing boundaries, and thus is threatened by others, fearing death, taking refuge in forests, wandering in great suffering, not knowing what is beneficial and what is not, preoccupied with dispelling the suffering of drowsiness and hunger—this is called a “human animal” (manussatiracchāno). But one who knows for oneself what is beneficial and what is not, believes in the fruit of kamma, is endowed with moral shame and moral dread, compassionate toward all beings, deeply moved, avoids unwholesome courses of action, engages in wholesome courses of action, and fulfills the bases of meritorious action—this one is established in human virtue, and is called a “human being” in the ultimate sense. She too was such. Therefore, it is said, “among humans, having become human.” The meaning is: among humans in the community of beings, she attained the state of a true human being and remained without abandoning human virtue.

Abbhāgatānanti abhiāgatānaṃ, sampattaāgantukānanti attho. Duvidhā hi āgantukā atithi abbhāgatoti. Tesu kataparicayo āgantuko atithi, akataparicayo abbhāgato. Kataparicayo akataparicayopi vā puretaraṃ āgato atithi, bhojanavelāyaṃ upaṭṭhito sampati āgato abbhāgato. Nimantito vā bhattena atithi, animantito abbhāgato. Ayaṃ pana akataparicayo animantito sampati āgato ca, taṃ sandhāyāha ‘‘abbhāgatāna’’nti, garukārena panettha bahuvacanaṃ vuttaṃ. Āsati nisīdati etthāti āsanaṃ. Yaṃkiñci nisīdanayoggaṃ, idha pana pīṭhaṃ adhippetaṃ, tassa ca appakattā anuḷārattā ca ‘‘āsanaka’’nti āha. Adāsinti ‘‘idamassa therassa dinnaṃ mayhaṃ mahapphalaṃ bhavissati mahānisaṃsa’’nti sañjātasomanassā kammaṃ kammaphalañca saddahitvā tassa therassa paribhogatthāya adāsiṃ, nirapekkhapariccāgavasena pariccajinti attho.

“Abbhāgatānaṃ” means “to those who have come forward” (abhiāgatānaṃ); the meaning is “to the guests who have arrived” (sampattaāgantukānaṃ). Indeed, guests (āgantukā) are of two kinds: atithi and abbhāgata. Among them, a guest with whom one is familiar is an atithi; one with whom one is unfamiliar is an abbhāgata. Alternatively, whether familiar or unfamiliar, a guest who arrives before mealtime is an atithi; a guest who arrives at the very moment of mealtime is an abbhāgata. Alternatively, one invited for a meal is an atithi; one who is uninvited is an abbhāgata. This deity, however, referring to guests who are unfamiliar, uninvited, and have just arrived, said “abbhāgatānaṃ.” The plural is used here out of respect. Āsanaṃ (a seat) is so called because “one sits (āsati nisīdati) there (ettha).” It refers to anything suitable for sitting, but here a stool (pīṭha) is intended. And because it is small and not large, it is called āsanaka. Adāsiṃ (I gave) means: with joy having arisen and having faith in kamma and the fruit of kamma, thinking, “This stool given to this elder will be of great fruit and great benefit for me,” I gave it for that elder's use. The meaning is: I relinquished it by way of a relinquishment without expectation.

Abhivādayinti abhivādanamakāsiṃ, pañcapatiṭṭhitena dakkhiṇeyyapuggale vandinti anto. Vandamānā hi taṃ tāyeva vandanakiriyāya vandiyamānaṃ ‘‘sukhinī hohi, arogā hohī’’tiādinā āsivādaṃ atthato vadāpesi [Pg.21] nāma. Añjalikaṃ akāsinti dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi paggaṇhantī guṇavisiṭṭhānaṃ apacāyanaṃ akāsinti attho. Yathānubhāvanti yathābalaṃ, tadā mama vijjamānavibhavānurūpanti attho. Adāsi dānanti annapānādideyyadhammapariccāgena dakkhiṇeyyaṃ bhojentī dānamayaṃ puññaṃ pasaviṃ.

“Abhivādayiṃ” (I paid homage) means I performed an act of homage; the meaning is: I venerated the one worthy of offerings with the five-point prostration. Indeed, while paying homage, by that very act of veneration, she in effect caused the one being venerated to utter a blessing, such as, “May you be happy, may you be free from illness.” “Añjalikaṃ akāsiṃ” (I made the añjali gesture) means: raising to my head the añjali gesture, radiant from the combined lustre of the ten fingernails, I performed an act of veneration towards those distinguished by virtue. “Yathānubhāvaṃ” (According to my ability) means according to my strength; that is, in accordance with the wealth I possessed at that time. “Adāsi dānaṃ” (I gave a gift) means: by relinquishing requisites such as food and drink and thereby feeding the one worthy of offerings, I generated merit consisting of giving.

Ettha ca ‘‘aha’’nti idaṃ kammassa phalassa ca ekasantatipatitatādassanena sambandhabhāvadassanaṃ, ‘‘manussesu manussabhūtā’’ti idaṃ tassā puññakiriyāya adhiṭṭhānabhūtasantānavisesadassanaṃ, ‘‘abbhāgatāna’’nti idaṃ cittasampattidassanañceva khettasampattidassanañca dānassa viya paṭiggahaṇassa ca kiñci anapekkhitvā pavattitabhāvadīpanato. ‘‘Āsanakaṃ adāsiṃ yathānubhāvañca adāsi dāna’’nti idaṃ bhogasāradānadassanaṃ, ‘‘abhivādayiṃ añjalikaṃ akāsi’’nti idaṃ kāyasāradānadassanaṃ.

Herein, this word “I” indicates the connection between the kamma and its result by showing that they fall within a single continuum. This phrase “being human among humans” indicates the particular continuum that was the basis for that meritorious deed. This word “to those who had come” indicates both the excellence of mind and the excellence of the field, because it shows that the act occurred without any regard for the gift or the recipient. This sentence, “I gave a seat and I gave a gift according to my means,” indicates the giving of essential wealth in the form of possessions. This sentence, “I paid homage and made a reverential salutation,” indicates the giving of the body as essential wealth.

6. Tenāti tena yathāvuttena puññena hetubhūtena. Meti ayaṃ me-saddo ‘‘kicchena me adhigataṃ, halaṃ dāni pakāsitu’’ntiādīsu (dī. ni. 2.65; ma. ni. 1.281; saṃ. ni. 1.172) karaṇe āgato, mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 3.182; a. ni. 4.257) sampadāne, mayhanti attho. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato’’tiādīsu (ma. ni. 1.206; saṃ. ni. 4.14; a. ni. 3.104) sāmiatthe āgato, idhāpi sāmiatthe eva, mamāti attho. Svāyaṃ me-saddo tena me puññenāti ca me etādisoti ca ubhayattha sambandhitabbo. Sesaṃ vuttanayameva.

6. “By that” (tena) means by that aforementioned merit which has become the cause. As for “me” (me), this word “me” appears in the instrumental sense in passages such as, “With difficulty I have attained this, now it is time to reveal it,” meaning “by me” (mayā). In passages such as, “Good, sir, may the Blessed One teach the Dhamma briefly to me,” it appears in the dative sense, meaning “to me” (mayhaṃ). In passages such as, “Before my enlightenment, monks, when I was still an unenlightened bodhisatta,” it appears in the genitive sense. Here, too, it is only in the genitive sense, meaning “of me” (mama). This word “me” should be connected in both places: as in “by that merit of mine” (tena me puññena) and as in “my [complexion] is such” (me etādiso). The remainder is as has been explained.

Evaṃ tāya devatāya pañhe byākate āyasmā mahāmoggallāno vitthārena dhammaṃ desesi. Sā desanā saparivārāya tassā devatāya sātthikā ahosi. Thero tato manussalokaṃ āgantvā sabbaṃ taṃ pavattiṃ bhagavato ārocesi. Bhagavā taṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Gāthā eva pana saṅgahaṃ āruḷhāti.

Thus, when the deity’s question had been answered, the Venerable Mahāmoggallāna taught the Dhamma in detail. That teaching was beneficial for that deity together with her retinue. The Elder then returned to the human world and reported the entire occurrence to the Blessed One. The Blessed One made that event the occasion for a teaching and delivered a discourse to the assembled gathering. However, only the verses were included in the canonical collection; thus it should be understood.

Paṭhamapīṭhavimānavaṇṇanā niṭṭhitā.

The Commentary on the First Pīṭha Mansion is concluded.

2. Dutiyapīṭhavimānavaṇṇanā

2. The Commentary on the Second Pīṭha Mansion

Pīṭhaṃ [Pg.22] te veḷuriyamayanti dutiyapīṭhavimānaṃ. Tassa aṭṭhuppatti ca atthavaṇṇanā ca paṭhame vuttanayeneva veditabbā. Ayaṃ pana viseso – sāvatthivāsinī kira ekā itthī attano gehaṃ piṇḍāya paviṭṭhaṃ ekaṃ theraṃ passitvā pasannacittā tassa āsanaṃ dentī attano pīṭhaṃ upari nīlavatthena attharitvā adāsi. Tena tassā devaloke nibbattāya veḷuriyamayaṃ pallaṅkavimānaṃ nibbattaṃ. Tena vuttaṃ –

The story beginning, “Your seat is made of beryl,” is the Second Seat Mansion. Its origin story and the explanation of its meaning should be understood in the same way as stated in the first. This, however, is the distinction: it is said that a certain woman living in Sāvatthī, seeing a certain elder who had entered her house for alms, with a devout mind, while giving him a seat, spread her own stool with a blue cloth on top and gave it. Because of that good deed, when she was reborn in the deva world, a couch-mansion made of beryl arose for her. Therefore, it was said:

8.

8.

‘‘Pīṭhaṃ te veḷuriyamayaṃ uḷāraṃ, manojavaṃ gacchati yenakāmaṃ;

Alaṅkate malyadhare suvatthe, obhāsasi vijjurivabbha kūṭaṃ.

“Your seat is splendid, made of beryl; swift as thought, it goes wherever one wishes. Adorned, wearing garlands and fine clothes, you illuminate like lightning on a cloud-peak.”

9.

9.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion like this? By what does this succeed for you here? And for you arise enjoyments, whichever are dear to the mind.”

10.

10.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O goddess of great power: what merit did you perform when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?”

11.

11.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, pleased in mind, having been questioned by Moggallāna, answered the question, explaining of which kamma this is the fruit.

12.

12.

‘‘Ahaṃ manussesu manussabhūtā, abbhāgatānāsanakaṃ adāsiṃ;

Abhivādayiṃ añjalikaṃ akāsiṃ, yathānubhāvañca adāsi dānaṃ.

“When I was a human being among humans, I gave a seat to a guest; I paid homage, I made the añjali gesture of reverence, and I gave a gift according to my ability.”

13.

13.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, my complexion is like this; because of that, this succeeds for me here; and for me arise enjoyments, whichever are dear to the mind.”

14.

14.

‘‘Akkhāmi [Pg.23] te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I declare to you, O monk of great power, the merit which I performed when I was a human being; because of that, I am of such blazing power, and my complexion shines in all directions.”

8. Tattha veḷuriyamayanti veḷuriyamaṇimayaṃ. Veḷuriyamaṇi nāma viḷūrapabbatassa viḷūragāmassa ca avidūre uppajjanakamaṇi. Tassa kira viḷūragāmaṭṭhāne ākaro, viḷūrassa pana avidūre bhavattā veḷuriyanteva paññāyittha. Taṃsadisavaṇṇanibhatāya devalokepissa tatheva nāmaṃ jātaṃ yathā taṃ manussaloke laddhanāmavaseneva devaloke devaputtānaṃ. Taṃ pana mayūragīvavaṇṇaṃ vā hoti, vāyasapattavaṇṇaṃ vā, siniddhaveṇupattavaṇṇaṃ vā. Idha pana mayūragīvavaṇṇaṃ veditabbaṃ. Sesaṃ sabbaṃ paṭhamapīṭhavimāne vuttasadisamevāti.

8. Herein, ‘made of beryl’ means made of beryl gems. The gem called beryl is a jewel that arises not far from Mount Veḷuriya and the village of Veḷuriya. It is said that its mine is in the locality of the village of Veḷuriya, and because it is found near Veḷuriya, it became known as ‘beryl’. Because its hue is similar to that gem, its name arose in the deva world in the same way, just as the names of devaputtas in the deva world arise by means of the names they obtained in the human world. That gem may have the color of a peacock’s neck, or the color of a crow’s wing, or the color of a glossy bamboo leaf. Here, however, it should be understood as having the color of a peacock’s neck. All the rest is exactly as was stated in the First Seat Mansion.

Dutiyapīṭhavimānavaṇṇanā niṭṭhitā.

The Commentary on the Second Seat Mansion is concluded.

3. Tatiyapīṭhavimānavaṇṇanā

3. The Commentary on the Third Seat Mansion

Pīṭhaṃ te sovaṇṇamayanti tatiyapīṭhavimānaṃ. Tassa vatthu rājagahe samuṭṭhitaṃ. Aññataro kira khīṇāsavatthero rājagahe piṇḍāya caritvā bhattaṃ gahetvā upakaṭṭhe kāle bhattakiccaṃ kātukāmo ekaṃ vivaṭadvāragehaṃ upasaṅkami. Tasmiṃ pana gehe gehasāminī itthī saddhā pasannā therassa ākāraṃ sallakkhetvā ‘‘etha, bhante, idha nisīditvā bhattakiccaṃ karothā’’ti attano bhaddapīṭhaṃ paññāpetvā upari pītavatthaṃ attharitvā nirapekkhapariccāgavasena adāsi, ‘‘idaṃ me puññaṃ āyatiṃ sovaṇṇapīṭhapaṭilābhāya hotū’’ti patthanañca paṭṭhapesi. Atha there tattha nisīditvā bhattakiccaṃ katvā pattaṃ dhovitvā uṭṭhāya gacchante ‘‘bhante, idamāsanaṃ tumhākaṃyeva pariccattaṃ, mayhaṃ anuggahatthaṃ paribhuñjathā’’ti āha. Thero tassā anukampāya taṃ pīṭhaṃ sampaṭicchitvā saṅghassa dāpesi. Sā aparena samayena aññatarena rogena phuṭṭhā kālaṃ katvā tāvatiṃsabhavane [Pg.24] nibbattītiādi sabbaṃ paṭhamavimānavaṇṇanāyaṃ vuttanayeneva veditabbaṃ. Tena vuttaṃ –

The story beginning, ‘Your seat is made of gold,’ is the Third Seat Mansion. Its narrative arose in Rājagaha. It is said that a certain Elder, an Arahant, after walking for alms in Rājagaha and obtaining food, when the time for his meal drew near, approached a house with an open door, wishing to eat. In that house, the lady of the house, a woman of faith and confidence, perceived the Elder’s intention and said, “Come, venerable sir, sit here and take your meal.” Having prepared her own fine seat and spread a yellow cloth over it, she gave it with a mind of selfless generosity. She also made this aspiration: “May this merit of mine be for the future attainment of a golden seat.” Then, after the Elder had sat there, taken his meal, washed his bowl, and risen to depart, she said: “Venerable sir, this seat is given up for you alone. Please make use of it out of compassion for me.” The Elder, out of compassion for her, accepted that seat and had it given to the Saṅgha. At a later time, that woman was afflicted by a certain illness, and when she passed away, she was reborn in the Tāvatiṃsa realm. All of this, and what follows, should be understood in exactly the same way as was stated in the commentary on the first mansion. Therefore it was said:

15.

15.

‘‘Pīṭhaṃ te sovaṇṇamayaṃ uḷāraṃ, manojavaṃ gacchati yenakāmaṃ;

Alaṅkate malyadhare suvatthe,obhāsasi vijjurivabbhakūṭaṃ.

“Your seat is splendid, made of gold, swift as thought, going wherever you wish; adorned, wearing garlands and fine clothes, you shine like lightning on a cloud-peak.”

16.

16.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion like this? By what does this succeed for you here? And for you arise enjoyments, whichever are dear to the mind.”

17.

17.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O goddess of great power: what merit did you perform when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?”

18.

18.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, pleased in mind, having been questioned by Moggallāna, answered the question, explaining of which kamma this is the fruit.

19.

19.

‘‘Appassa kammassa phalaṃ mamedaṃ, yenamhi evaṃ jalitānubhāvā;

Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke.

“This is the fruit of a small kamma of mine, by which I am of such blazing power. I, having been a human among humans, in a former existence in the human world,”

20.

20.

‘‘Addasaṃ virajaṃ bhikkhuṃ, vippasannamanāvilaṃ;

Tassa adāsahaṃ pīṭhaṃ, pasannā sehi pāṇibhi.

“I saw a bhikkhu free from defilements, with a mind utterly clear and unagitated. To him I gave a seat, with faith, with my own hands.”

21.

21.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjantī ca me bhogā, ye keci manaso piyā.

“Because of that, my complexion is like this; because of that, this succeeds for me here; and for me arise enjoyments, whichever are dear to the mind.”

22.

22.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I declare to you, O monk of great power, the merit I performed when I was a human being; because of that, I am of such blazing power, and my complexion shines in all directions.”

19. Yañca [Pg.25] pana pañcamagāthāyaṃ purimāya jātiyā manussaloketiādi, ettha jāti-saddo attheva saṅkhatalakkhaṇe ‘‘jāti dvīhi khandhehi saṅgahitā’’tiādīsu (dhātu. 71). Atthi nikāye ‘‘nigaṇṭhā nāma samaṇajātī’’tiādīsu (a. ni. 3.71). Atthi paṭisandhiyaṃ ‘‘yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’tiādīsu (mahāva. 124). Atthi kule ‘‘akkhitto anupakuṭṭho jātivādenā’’tiādīsu (dī. ni. 1.303). Atthi pasutiyaṃ ‘‘sampatijāto, ānanda, bodhisatto’’tiādīsu (dī. ni. 2.31; ma. ni. 3.207). Atthi bhave ‘‘ekampi jātiṃ dvepi jātiyo’’tiādīsu (dī. ni. 1.244; ma. ni. 1.53). Idhāpi bhave eva daṭṭhabbo. Tasmā purimāya jātiyā purimasmiṃ bhave anantarātīte purime attabhāveti attho. Bhummatthe hidaṃ karaṇavacanaṃ. Manussaloketi manussalokabhave, rājagahaṃ sandhāya vadati. Okāsaloko hi idha adhippeto, sattaloko pana ‘‘manussesū’’ti iminā vuttoyeva.

19. Now, as for the phrase in the fifth verse, ‘in a former existence in the human world,’ and so on: here the word jāti (birth/existence) has the meaning of a conditioned characteristic, as in ‘birth is included in two aggregates,’ and so forth (Dhātu. 71). It is also found in the Nikāyas in the sense of a class, as in ‘the Nigaṇṭhas are a kind of ascetics,’ and so forth (A.N. 3.71). It is used in the context of rebirth-linking (paṭisandhi), as in ‘the first mind that arose in the mother’s womb, the first consciousness that manifested—depending on that, is his birth,’ and so forth (Mv. 124). It is used concerning lineage, as in ‘unreviled, uninsulted on account of birth,’ and so forth (D.N. 1.303). It is used concerning the act of birth, as in ‘the Bodhisatta is now born, Ānanda,’ and so forth (D.N. 2.31; M.N. 3.207). It is used in the sense of existence (bhava), as in ‘one existence, two existences,’ and so forth (D.N. 1.244; M.N. 1.53). Here too, it should be understood in the sense of existence. Therefore, ‘in a former existence’ means in the former existence, in the immediately preceding former state of being. This is an instrumental case used in the locative sense. ‘In the human world’ means in the human world of existence, spoken with reference to Rājagaha. For here, the world as a location is intended, while the world of beings is already conveyed by the phrase ‘among humans’.

20. Addasanti addakkhiṃ. Virajanti vigatarāgādirajattā virajaṃ. Bhikkhunti bhinnakilesattā bhikkhuṃ, sabbaso kilesakālussiyābhāvena vippasannacittatāya vippasannaṃ, anāvilasaṅkappatāya anāvilaṃ. Purimaṃ purimañcettha padaṃ pacchimassa pacchimassa kāraṇavacanaṃ, vigatarāgādirajattā bhinnakilesatāya bhikkhuṃ, bhinnakilesattā kilesakālussiyābhāvena vippasannaṃ, vippasannamanattā anāvilanti. Pacchimaṃ pacchimaṃ vā padaṃ purimassa purimassa kāraṇavacanaṃ, virajaṃ bhikkhuguṇayogato. Bhinnakileso hi bhikkhu. Bhikkhuṃ vippasannabhāvato. Kilesakālussiyābhāvena vippasannamānaso hi bhikkhu. Vippasannaṃ anāvilasaṅkappabhāvatoti. Rāgarajābhāvena vā ‘‘viraja’’nti vuttaṃ, dosakālussiyābhāvena ‘‘vippasanna’’nti, mohabyākulābhāvena ‘‘anāvila’’nti. Evaṃbhūto paramatthato bhikkhu nāma hotīti ‘‘bhikkhu’’nti vuttaṃ. Adāsahanti adāsiṃ ahaṃ. Pīṭhanti tadā mama santike vijjamānaṃ bhaddapīṭhaṃ. Pasannāti kammaphalasaddhāya ratanattayasaddhāya ca pasannacittā. Sehi pāṇibhīti aññaṃ anāṇāpetvā attano hatthehi upanīya pīṭhaṃ paññāpetvā adāsinti attho.

20. Addasaṃ means ‘I saw.’ Virajaṃ means stainless, due to being free from the dust of passion and other defilements. Bhikkhuṃ means a monk, due to having broken the defilements; vippasannaṃ means utterly serene, due to a mind serene from the complete absence of the murkiness of defilements; anāvilaṃ means unclouded, due to unagitated thoughts. Here, each preceding word is the reason for the one that follows: being free from the dust of passion and so forth is the reason for having broken the defilements, thus being a monk; having broken the defilements is the reason for being utterly serene due to the absence of the murkiness of defilements; and having a serene mind is the reason for being unclouded. Alternatively, each subsequent word is the reason for the one that precedes it: virajaṃ (stainless) is due to possessing the qualities of a monk, for a monk is indeed one whose defilements are broken. Bhikkhuṃ (a monk) is due to his state of serenity, for a monk is indeed one whose mind is serene from the absence of the murkiness of defilements. Vippasannaṃ (serene) is due to his state of unagitated thoughts. Or, virajaṃ is said due to the absence of the dust of passion; vippasannaṃ due to the absence of the murkiness of aversion; and anāvilaṃ due to the absence of the confusion of delusion. One who has become thus is a monk in the ultimate sense; therefore, it is said bhikkhuṃ. Adāsahaṃ means ‘I gave.’ Pīṭhaṃ means the auspicious seat that was present with me at that time. Pasannā means with a mind made serene by faith in the fruit of kamma and in the Triple Gem. Sehi pāṇibhī means: without instructing another, having brought the seat with my own hands and prepared it, I gave it—this is the meaning.

Ettha ca ‘‘virajaṃ bhikkhuṃ vippasannamanāvila’’nti iminā khettasampattiṃ dasseti, ‘‘pasannā’’ti iminā cittasampattiṃ, ‘‘sehi pāṇibhī’’ti iminā payogasampattiṃ. Tathā [Pg.26] ‘‘pasannā’’ti iminā sakkaccadānaṃ anupahaccadānanti ca ime dve dānaguṇā dassitā, ‘‘sehi pāṇibhī’’ti iminā sahatthena dānaṃ anupaviddhadānanti ime dve dānaguṇā dassitā, pītavatthassa attharaṇena nisīdanakālaññutāya cittiṃ katvā dānaṃ kālena dānanti ime dve dānaguṇā dassitāti veditabbā. Sesaṃ heṭṭhā vuttanayameva.

Here, by ‘a stainless monk, serene and unclouded,’ the perfection of the field of merit is shown; by ‘serene,’ the perfection of the mind; by ‘with my own hands,’ the perfection of the effort. Furthermore, by ‘serene,’ two qualities of giving are shown: giving respectfully and giving without disparagement. By ‘with my own hands,’ two qualities of giving are shown: giving with one’s own hand and giving without casting it away. And through the spreading of the yellow cloth, showing knowledge of the proper time for sitting, two qualities of giving—giving with esteem and giving at the proper time—are indicated and should be understood. The rest is to be understood in the same way as explained above.

Tatiyapīṭhavimānavaṇṇanā niṭṭhitā.

The commentary on the Third Seat-Mansion is concluded.

4. Catutthapīṭhavimānavaṇṇanā

4. The Commentary on the Fourth Seat-Mansion

Pīṭhaṃ te veḷuriyamayanti catutthapīṭhavimānaṃ. Imassāpi vatthu rājagahe samuṭṭhitaṃ, taṃ dutiyavimāne vuttanayeneva veditabbaṃ. Nīlavatthena hi attharitvā pīṭhassa dinnattā imissāpi vimānaṃ veḷuriyamayaṃ nibbattaṃ. Sesaṃ paṭhamavimāne vuttasadisaṃ. Tena vuttaṃ –

‘A seat of beryl for you’—this is the Fourth Seat-Mansion. Its story also arose in Rājagaha, and it should be understood in the same way as explained for the second mansion. For, because the seat was given after being spread with a blue cloth, for this goddess too a mansion made of beryl arose. The rest is similar to what was said in the first mansion. Therefore, it was said:

23.

23.

‘‘Pīṭhaṃ te veḷuriyamayaṃ uḷāraṃ, manojavaṃ gacchati yenakāmaṃ;

Alaṅkate malyadhare suvatthe, obhāsasi vijjurivabbhakūṭaṃ.

“Your splendid seat made of beryl, swift as thought, goes wherever desired. Adorned, wearing garlands and fine garments, you shine like lightning atop a cloud-peak.

24.

24.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion like this? By what do you prosper here? And for you arise those enjoyments, whatever are dear to the mind.

25.

25.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O goddess of great power, what merit did you make when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?”

26.

26.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That goddess, delighted at being questioned by Moggallāna, answered the question put to her, explaining of which kamma this is the fruit.

27.

27.

‘‘Appassa [Pg.27] kammassa phalaṃ mamedaṃ, yenamhi evaṃ jalitānubhāvā;

Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke.

“This is the fruit of a small deed of mine, by which I am of such blazing power. When I was a human being among humans, in a former existence in the human world,

28.

28.

‘‘Addasaṃ virajaṃ bhikkhuṃ, vippasannamanāvilaṃ;

Tassa adāsahaṃ pīṭhaṃ, pasannā sehi pāṇibhi.

“I saw a monk, stainless, serene, and unclouded. To him I gave a seat, serene, with my own hands.”

29.

29.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, my complexion is like this; because of that, I prosper here; and for me arise those enjoyments, whatever are dear to the mind.”

30.

30.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I declare to you, O monk of great power, what merit I made when I was a human being. Because of that, I am of such blazing power, and my complexion shines in all directions.”

Etthāpi hi nīlavatthena attharitvā pīṭhassa dinnattā imissāpi vimānaṃ veḷuriyamayaṃ nibbattaṃ. Tenevettha ‘‘pīṭhaṃ te veḷuriyamaya’’nti ādito āgataṃ. Sesaṃ tatiyasadisamevāti tattha vuttanayeneva attho veditabbo.

Here also, because a seat was given after being spread with a blue cloth, for this goddess too a mansion made of beryl arose. For that very reason, it is stated from the beginning: ‘Your seat is made of beryl.’ The remainder is just like the third story; therefore, the meaning should be understood in the same way as was explained there.

Catutthapīṭhavimānavaṇṇanā niṭṭhitā.

The commentary on the Fourth Seat-Mansion is concluded.

5. Kuñjaravimānavaṇṇanā

5. The Commentary on the Elephant Mansion

Kuñjaro te varārohoti kuñjaravimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Athekadivasaṃ rājagahanagare nakkhattaṃ ghositaṃ. Nāgarā vīthiyo sodhetvā vālukaṃ okiritvā lājapañcamakāni pupphāni vippakiriṃsu, gehadvāre gehadvāre kadaliyo ca puṇṇaghaṭe ca ṭhapesuṃ, yathāvibhavaṃ nānāvirāgavaṇṇavicittā dhajapaṭākādayo [Pg.28] ussāpesuṃ, sabbo jano attano attano vibhavānurūpaṃ sumaṇḍitapasādhito nakkhattakīḷaṃ kīḷi, sakalanagaraṃ devanagaraṃ viya alaṅkatapaṭiyattaṃ ahosi. Atha bimbisāramahārājā pubbacārittavasena mahājanassa cittānurakkhaṇatthañca attano rājabhavanato nikkhamitvā mahantena parivārena mahatā rājānubhāvena uḷārena sirisobhaggena nagaraṃ padakkhiṇaṃ karoti.

“The elephant, your excellent mount”—this is the Elephant Mansion. What is its origin story? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. Then one day, a festival was proclaimed in the city of Rājagaha. The city-dwellers cleaned the streets, scattered sand, and strewed flowers with parched grain as the fifth. At every house door, they placed banana trees and full water pots. According to their means, they raised banners, flags, and so on, of various delightful and wonderful colors. The entire populace, well-adorned and decorated according to their own wealth, celebrated the festival. The whole city was decorated and prepared like a city of the devas. Then, the great king Bimbisāra, by force of former custom and for the sake of protecting the hearts of the great populace, departed from his own royal palace and circumambulated the city with a great retinue, with great royal power, and with extensive splendor and magnificence.

Tena ca samayena rājagahavāsinī ekā kuladhītā rañño taṃ vibhavasampattiṃ sirisobhaggaṃ rājānubhāvañca passitvā acchariyabbhutacittajātā ‘‘ayaṃ deviddhisadisā vibhavasampatti kīdisena nu kho kammunā labbhatī’’ti paṇḍitasammate pucchi. Te tassā kathesuṃ ‘‘bhadde, puññakammaṃ nāma cintāmaṇisadisaṃ kapparukkhasadisaṃ, khettasampattiyā cittasampattiyā ca sati yaṃ yaṃ patthetvā karoti, taṃ taṃ nipphādetiyeva. Apica āsanadānena uccākulīnatā hoti, annadānena balasampattipaṭilābho, vatthadānena vaṇṇasampattipaṭilābho, yānadānena sukhavisesapaṭilābho, dīpadānena cakkhusampattipaṭilābho, āvāsadānena sabbasampattipaṭilābho hotī’’ti. Sā taṃ sutvā ‘‘devasampatti ito uḷārā hoti maññe’’ti tattha cittaṃ ṭhapetvā puññakiriyāya ativiya ussāhajātā ahosi.

At that time, a woman of good family living in Rājagaha, upon seeing the king’s great wealth and prosperity, his glory and magnificence, and his royal power, was filled with wonder and amazement. She thought, “This possession of wealth, like unto that of the devas—by what kind of kamma, I wonder, is it obtained?” She asked those esteemed as wise. They told her, “Good lady, meritorious kamma is like a wish-fulfilling gem, like a wish-granting tree. When there is perfection of the field and perfection of the mind, whatever one wishes for and does, that very thing it accomplishes. Moreover, by the giving of seats, one is born into a high family; by the giving of food, one attains the possession of strength; by the giving of clothes, one attains the possession of beauty; by the giving of vehicles, one attains special happiness; by the giving of lamps, one attains the perfection of the eye; and by the giving of dwellings, one attains all possessions.” Hearing this, she thought, “The prosperity of the devas must be more magnificent than this,” and fixing her mind on that, she became exceedingly zealous in the performance of meritorious deeds.

Mātāpitaro cassā ahataṃ vatthayugaṃ navapīṭhaṃ ekaṃ padumakalāpaṃ sappimadhusakkharā taṇḍulakhīrāni ca paribhogatthāya pesesuṃ. Sā tāni disvā ‘‘ahañca dānaṃ dātukāmā, ayañca me deyyadhammo laddho’’ti tuṭṭhamānasā dutiyadivase dānaṃ sajjentī appodakamadhupāyāsaṃ sampādetvā, tassa parivārabhāvena aññampi bahuṃ khādanīyabhojanīyaṃ paṭiyādetvā dānagge gandhaparibhaṇḍaṃ katvā vikasitapadumapattakiñjakkhakesaropasobhitesu padumesu āsanaṃ paññāpetvā, ahatena setavatthena attharitvā āsanassa catunnaṃ pādānaṃ upari cattāri padumāni mālāguḷañca ṭhapetvā, āsanassa upari vitānaṃ bandhitvā mālādāmaolambakadāmāni olambitvā, āsanassa samantato bhūmiṃ sakesarehi padumapattehi sabbasantharaṃ [Pg.29] santharitvā ‘‘dakkhiṇeyye āgate pūjessāmī’’ti pupphapūritaṃ caṅkoṭakaṃ ekamante ṭhapesi.

Her parents also sent her a pair of unwashed cloths, a new seat, a bundle of lotuses, and ghee, honey, sugar, rice, and milk for her use. Seeing these things, she thought, “I wish to give alms, and this suitable offering has been obtained by me!” With a joyful mind, on the second day, she prepared the alms-offering. She made sweet milk-rice with little water and, as its accompaniment, also prepared much other hard and soft food. In the alms-pavilion, she made it fragrant and prepared a seat upon lotuses beautifully adorned with fully opened petals, filaments, and stamens. She spread an unwashed white cloth over it and placed four lotuses and a ball of flowers upon the four legs of the seat. Above the seat, she hung a canopy and let down dangling garlands. All around the seat, she completely covered the ground with lotus petals together with their stamens. Thinking, “When a worthy recipient arrives, I shall make an offering,” she placed a basket filled with flowers to one side.

Athevaṃ katadānūpakaraṇasaṃvidhānā sīsaṃnhātā suddhavatthanivatthā suddhuttarāsaṅgā velaṃ sallakkhetvā ekaṃ dāsiṃ āṇāpesi ‘‘gaccha je, amhākaṃ tādisaṃ dakkhiṇeyyaṃ pariyesāhī’’ti. Tena ca samayena āyasmā sāriputto sahassathavikaṃ nikkhipanto viya rājagahe piṇḍāya caranto antaravīthiṃ paṭipanno hoti. Atha sā dāsī theraṃ vanditvā āha ‘‘bhante, tumhākaṃ pattaṃ me dethā’’ti. ‘‘Ekissā upāsikāya anuggahatthaṃ ito ethā’’ti ca āha. Thero tassā pattaṃ adāsi. Sā theraṃ gehaṃ pavesesi. Atha sā itthī therassa paccuggamanaṃ katvā āsanaṃ dassetvā ‘‘nisīdatha, bhante, idamāsanaṃ paññatta’’nti vatvā there tattha nisinne sakesarehi padumapattehi theraṃ pūjayamānā āsanassa samantato okiritvā pañcapatiṭṭhitena vanditvā sappimadhusakkharāsammissena appodakamadhupāyāsena parivisi. Parivisantī ca ‘‘imassa me puññassānubhāvena dibbagajakūṭāgārapallaṅkasobhitā dibbasampattiyo hontu, sabbāsu pavattīsu padumā nāma mā vigatā hontū’’ti patthanaṃ akāsi. Puna there katabhattakicce pattaṃ dhovitvā sappimadhusakkharāhi pūretvā pallaṅke atthataṃ sāṭakaṃ cumbaṭakaṃ katvā therassa hatthe ṭhapetvā there ca anumodanaṃ katvā pakkamante dve purise āṇāpesi ‘‘therassa hatthe pattaṃ imañca pallaṅkaṃ vihāraṃ netvā therassa niyyātetvā āgacchathā’’ti. Te tathā akaṃsu.

Then, having thus arranged the preparations for the offering, she bathed, including her head, was clad in a clean garment with a clean upper robe, and, having carefully noted the time, she commanded a maidservant, saying: “Go, my dear, seek out for us such a worthy recipient of offerings.” And at that time, the Venerable Sāriputta, as if setting down a bag of a thousand coins, was wandering for alms-food in Rājagaha and had entered an inner street. Then that maidservant, having paid homage to the Elder, said, “Venerable Sir, please give me your bowl,” and also, “Please come this way for the benefit of a certain female lay devotee.” The Elder gave her his bowl. She led the Elder into the house. Then that woman, having gone out to meet the Elder and shown him a seat, said, “Please sit, Venerable Sir, this seat is prepared.” When the Elder was seated there, honoring him, she scattered lotus petals together with their filaments all around the seat, paid homage with the five-point prostration, and served him with sweet milk-rice mixed with ghee, honey, and sugar, prepared with little water. And while serving, she made this aspiration: “By the power of this merit of mine, may I have divine fortunes adorned with divine couches in gabled mansions with elephant-pinnacles, and in all my existences, may lotuses never be absent.” Again, when the Elder had finished his meal, she washed the bowl, filled it with ghee, honey, and sugar, and making a coil of the cloth that was spread on the couch, placed it in the Elder's hand. And when the Elder, having given the thanksgiving, was departing, she commanded two men: “Take the bowl in the Elder’s hand and this couch to the monastery, hand them over to the Elder, and then return.” They did so.

Sā aparabhāge kālaṃ katvā tāvatiṃsabhavane yojanasatubbedhe kanakavimāne nibbatti accharāsahassaparivārā. Patthanāvasena cassā pañcayojanubbedho padumamālālaṅkato samantato padumapattakiñjakkhakesaropasobhito manuññadassano sukhasamphasso vividharatanaraṃsijālasamujjalahemābharaṇavibhūsito gajavaro nibbatti. Tassūpari yathāvuttasobhātisayayutto yojaniko kanakapallaṅko nibbatti. Sā dibbasampattiṃ anubhavantī antarantarā taṃ kuñjaravimānassa upari ratanavicittaṃ pallaṅkaṃ abhiruyha mahatā devatānubhāvena nandanavanaṃ gacchati. Athekasmiṃ ussavadivase devatāsu yathāsakaṃ dibbānubhāvena uyyānakīḷanatthaṃ [Pg.30] nandanavanaṃ gacchantīsūtiādinā sabbaṃ paṭhamapīṭhavimānavaṇṇanāyaṃ āgatasadisaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Idha pana thero –

Subsequently, that woman passed away and was reborn in the Tāvatiṃsa abode, in a golden celestial mansion one hundred yojanas in height, with a retinue of a thousand celestial nymphs. And by the power of her aspiration, a noble elephant was manifested, five yojanas in height, adorned with a garland of lotuses, beautified on all sides by lotus petals, filaments, and pollen, delightful to behold, pleasant to touch, and adorned with golden ornaments radiant with a network of rays from various jewels. Above it, a golden couch one yojana in measure, endowed with the aforementioned supreme splendor, was manifested. She, experiencing divine prosperity, would from time to to time ascend that couch variegated with jewels upon the elephant-mansion and go to the Nandana Grove. Then, on a certain festival day, as the devas were going to the Nandana Grove to enjoy the park with their respective divine power, and so on—all this is similar to what has come in the commentary on the first Pīṭha-vimāna. Therefore, it should be understood by the method stated there. But here, the Elder—

31.

31.

‘‘Kuñjaro te varāroho, nānāratanakappano;

Ruciro thāmavā javasampanno, ākāsamhi samīhati.

Your elephant, an excellent mount adorned with various jewels, is beautiful, powerful, and endowed with swiftness; it travels in the sky.

32.

32.

‘‘Padumi padmapattakkhi, padmuppalajutindharo;

Padmacuṇṇābhikiṇṇaṅgo, soṇṇapokkharamāladhā.

O Padumī, with eyes like lotus petals, bearing the radiance of lotuses and water lilies, your limbs are strewn with lotus powder, and you wear a garland of golden lotuses.

33.

33.

‘‘Padumānusaṭaṃ maggaṃ, padmapattavibhūsitaṃ;

Ṭhitaṃ vaggu manugghātī, mitaṃ gacchati vāraṇo.

The elephant treads the established path, strewn with lotuses and adorned with lotus petals; without shaking its riders, it moves gracefully and with measured steps.

34.

34.

‘‘Tassa pakkamamānassa, soṇṇakaṃsā ratissarā;

Tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā.

As it departs, golden bells resound sweetly; their sound is heard like that of a five-part orchestra.

35.

35.

‘‘Tassa nāgassa khandhamhi, sucivatthā alaṅkatā;

Mahantaṃ accharāsaṅghaṃ, vaṇṇena atirocasi.

On the back of that elephant, adorned and in pure garments, you outshine the great assembly of celestial nymphs with your beauty.

36.

36.

‘‘Dānassa te idaṃ phalaṃ, atho sīlassa vā pana;

Atho añjalikammassa, taṃ me akkhāhi pucchitā’’ti. – āha;

Is this the fruit of your giving, or else of virtue, or of the act of reverential salutation? You who are questioned, declare it to me.” – he said.

31. Tattha kuñjaro te varārohoti kuñje giritaṭe ramati abhiramati, tattha vā ravati koñcanādaṃ nadanto vicarati. Kuṃ vā pathaviṃ tadabhighātena jarayatīti kuñjaro, giricarādibhedo manussaloke hatthī, ayaṃ pana kīḷanakāle kuñjarasadisatāya evaṃ vutto. Āruyhatīti āroho, ārohanīyoti attho. Varo aggo seṭṭho ārohoti [Pg.31] varāroho, uttamayānanti vuttaṃ hoti. Nānāratanakappanoti nānāvidhāni ratanāni etesanti nānāratanā, kumbhālaṅkārādihatthālaṅkārā. Tehi vihito kappanno sannāho yassa so nānāratanakappano. Ruciṃ abhiratiṃ detīti ruciro, manuññoti attho. Thāmavāti thiro, balavāti attho. Javasampannoti sampannajavo, sīghajavoti vuttaṃ hoti. Ākāsamhi samīhatīti ākāse antalikkhe sammā īhati, āruḷhānaṃ khobhaṃ akaronto carati gacchatīti attho.

31. Therein, regarding 'your excellent mount of an elephant': It delights and greatly delights in a grove on a mountain slope; or, it wanders about, making a sound like a crane's cry. Or, the earth is called `kuṃ`; because it moves by destroying it, it is called `kuñjaro`. The elephant in the human world is of varieties such as the mountain-dweller; this one, however, is so called at the time of sport because of its resemblance to an elephant. 'It is mounted,' thus it is a 'mount'; the meaning is 'fit to be mounted.' An excellent, supreme, special mount is an 'excellent mount'; it means 'a supreme vehicle.' Regarding 'adorned with various jewels': 'Various kinds of jewels' belong to these ornaments, thus they are 'of various jewels,' referring to elephant ornaments such as those for the frontal globes. One whose trappings and armor are fashioned from these is 'one adorned with various jewels.' 'It gives delight and great pleasure,' thus it is 'delightful'; the meaning is 'pleasing.' 'Possessing strength' means 'firm,' 'powerful.' 'Endowed with speed' means 'possessing accomplished speed,' 'of swift speed.' 'It strives in the sky' means it moves well in the sky, in the atmosphere; the meaning is that it travels and goes without causing agitation to those who are mounted.

32. Padumīti padumasamānavaṇṇatāya ‘‘paduma’’nti laddhanāmena kumbhavaṇṇena samannāgatattā padumī. Padmapattakkhīti kamaladalasadisanayane, ālapanametaṃ tassā devatāya. Padmuppalajutindharoti dibbapadumuppalamālālaṅkatasarīratāya tahaṃ tahaṃ vipphurantaṃ vijjotamānaṃ padumuppalajutiṃ dhāretīti padumuppalajutindharo. Padmacuṇṇābhikiṇṇaṅgoti padumapattakiñjakkhakesarehi samantato okiṇṇagatto. Soṇṇapokkharamāladhāti hemamayakamalamālābhārī.

32. 'Padumī': She is called 'Padumī' because she is endowed with a complexion of the frontal globes that is similar in color to a lotus, thus having obtained that name. 'Having eyes like lotus petals' (`Padmapattakkhī`): having blue-green eyes similar to lotus petals; this is a term of address for that goddess. 'Bearing the radiance of paduma and uppala lotuses' (`Padumuppalajutindharo`): Because of having a body adorned with garlands of divine paduma and uppala lotuses, she bears the shimmering, sparkling radiance of paduma and uppala lotuses that flashes forth here and there; thus she is 'one who bears the radiance of paduma and uppala lotuses.' 'Whose limbs are strewn with lotus powder' (`Padmacuṇṇābhikiṇṇaṅgo`): having a body strewn all over with the petals, filaments, and pollen of lotuses. 'Wearing a garland of golden lotuses' (`Soṇṇapokkharamāladhā`): wearing a garland of lotuses made of gold.

33. Padumānusaṭaṃ maggaṃ padmapattavibhūsitanti hatthino padanikkhepe padanikkhepe tassa pādaṃ sandhārentehi mahantehi padumehi anusaṭaṃ vippakiṇṇaṃ, nānāvirāgavaṇṇehi tesaṃyeva ca pattehi ito cito ca paribbhamantehi visesato maṇḍitatāya vibhūsitaṃ maggaṃ gacchatīti yojanā. Ṭhitanti idaṃ maggavisesanaṃ, padumapattavibhūsitaṃ hutvā ṭhitaṃ magganti attho. Vaggūti cāru, kiriyāvisesanañcetaṃ, ma-kāro padasandhikaro. Anugghātīti na ugghāti, attano upari nisinnānaṃ īsakampi khobhaṃ akarontoti attho. Mitanti nimmitaṃ, nikkhepapadaṃ vītikkamanti attho. Ayañhettha attho ‘‘vaggu cāru padanikkhepaṃ katvā gacchatī’’ti. Mitanti vā parimitaṃ pamāṇayuttaṃ, nātisīghaṃ, nātisaṇikanti vuttaṃ hoti. Vāraṇoti hatthī. So hi paccatthikavāraṇato gamanaparikkilesavāraṇato ca ‘‘vāraṇo’’ti vuccati.

33. The path strewn with lotuses, adorned with lotus petals: this is the connection, meaning that at each step of the elephant, the path is strewn and scattered with large lotuses that support its feet, and it is especially beautified by their very petals, which are of various delightful colors and swirl about here and there, as it goes along the path. `Ṭhitaṃ` is an adjective for the path; the meaning is: a path that stands, having been adorned with lotus petals. `Vaggu` means 'charming'; this is an adverb of action, and the letter `ma` is a euphonic connective. `Anugghāti` means 'does not shake'; the meaning is: 'not causing even the slightest disturbance to those seated upon it.' `Mitaṃ` means `nimmitaṃ`; the meaning is: 'it oversteps the placed foot.' Herein, this is the meaning: 'It goes, having made a graceful, charming footstep.' Alternatively, `mitaṃ` means `parimitaṃ` (measured), `pamāṇayuttaṃ` (proportionate); it is said to mean 'neither too fast nor too slow.' `Vāraṇo` means 'elephant.' Indeed, it is called `vāraṇo` because it wards off adversaries and because it wards off the fatigue of travel.

34. Tassa [Pg.32] pakkamamānassa, soṇṇasaṃkā ratissarāti tassa yathāvuttassa kuñjarassa gacchantassa soṇṇakaṃsā suvaṇṇamayā ghaṇṭā ratissarā ramaṇīyasaddā manuññanigghosā olambantīti adhippāyo. Tassa hi kuñjarassa ubhosu passesu mahākolambappamāṇā maṇimuttādikhacitā hemamayā anekasatā mahantiyo ghaṇṭā tahaṃ tahaṃ olambamānā pacalanti, yato chekena gandhabbakena payuttavāditato ativiya manoharasaddo niccharati. Tenāha ‘‘tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā’’ti. Tassattho – yathā nāma ātataṃ vitataṃ ātatavitataṃ ghanaṃ susiranti evaṃ pañcaṅgike tūriye kusalehi vādiyamāne ṭhānuppattiyā mandatāravibhāgaṃ dassentena gāyantena samīrito vāditasaro vaggu rajanīyo nigghoso suyyati, evaṃ tesaṃ sovaṇṇakaṃsānaṃ tapanīyaghaṇṭānaṃ nigghoso suyyatīti.

34. 'As it moves, golden bells give forth delightful sounds': This means that as that previously described great elephant moves, golden bells—bells made of gold—which have delightful sounds and pleasing resonance, hang down; this is the intended meaning. Indeed, on both sides of that great elephant, countless hundreds of large bells, the size of great `kolumba` pots, made entirely of gold and inlaid with gems, pearls, and other such jewels, hang down here and there, swaying. From this, a sound more exceedingly captivating than that produced by a skilled musician playing an instrument issues forth. Therefore, it is said: 'Their sound is heard, like a five-part orchestra.' The meaning of this is: Just as when a five-part orchestra—namely, percussion covered on one side (`ātata`), percussion covered on both sides (`vitata`), percussion covered all over (`ātatavitata`), solid percussion (`ghana`), and wind instruments (`susira`)—is played by skilled musicians, a melodious and delightful sound is heard, well produced by a singer demonstrating, according to the occasion, the division between slow and fast, so too is the pleasing sound of those golden bells, those bells of refined gold, heard.

35. Nāgassāti hatthināgassa. Mahantanti sampattimahattenāpi saṅkhyāmahattenāpi mahantaṃ. Accharāsaṅghanti devakaññāsamūhaṃ. Vaṇṇenāti rūpena.

35. Nāgassa means 'of the elephant-nāga.' Mahantaṃ means 'great' both in respect of the greatness of his attainment and in respect of the greatness of his number. Accharāsaṅghaṃ means 'a host of apsaras,' that is, a group of celestial maidens. Vaṇṇena means 'in beauty,' that is, in form.

36. Dānassāti dānamayapuññassa. Sīlassāti kāyikasaṃvarādisaṃvarasīlassa. Vā-saddo avuttavikappanattho. Tena abhivādanādiṃ avuttaṃ cārittasīlaṃ saṅgaṇhāti.

36. Dānassa means 'of giving,' that is, of the merit consisting of giving. Sīlassa means 'of virtue,' that is, of the virtue of restraint such as bodily restraint. The word 'vā' (or) has the meaning of an unstated alternative. By this, it includes unstated customary virtues such as respectful greetings.

Evaṃ therena pucchitā sā devatā pañhaṃ vissajjesi, tamatthaṃ dassetuṃ –

Thus questioned by the Elder, that deity answered the question. To show that meaning:

37.

37.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phala’’nti. –

“That deity, delighted, questioned by Moggallāna, answered the question asked: ‘Of what deed is this the fruit?’”

Ayaṃ gāthā dhammasaṅgāhakehi vuttā, tassā attho heṭṭhā vutto eva.

This verse was spoken by the compilers of the Dhamma; its meaning has already been explained above.

38.

38.

‘‘Disvāna guṇasampannaṃ, jhāyiṃ jhānarataṃ sataṃ;

Adāsiṃ pupphābhikiṇṇaṃ, āsanaṃ dussasanthataṃ.

“Having seen one endowed with virtues, a meditator, delighting in jhāna, a virtuous one, I offered a seat strewn with flowers and covered with cloth.

39.

39.

‘‘Upaḍḍhaṃ padmamālāhaṃ, āsanassa samantato;

Abbhokirissaṃ pattehi, pasannā sehi pāṇibhi.

“With my own hands and a devout mind, I scattered half a lotus flower, separated into its petals, all around the seat.

40.

40.

‘‘Tassa kammakusalassa, idaṃ me īdisaṃ phalaṃ;

Sakkāro garukāro ca, devānaṃ apacitā ahaṃ.

“Of that skillful deed, this is such a fruit for me: I receive honor and respect, and I am venerated by the gods.

41.

41.

‘‘Yo [Pg.33] ve sammāvimuttānaṃ, santānaṃ brahmacārinaṃ;

Pasanno āsanaṃ dajjā, evaṃ nande yathā ahaṃ.

“Whoever, with a devout mind, gives a seat to those rightly liberated, the peaceful ones who live the holy life, rejoices thus as I do.

42.

42.

‘‘Tasmā hi attakāmena, mahattamabhikaṅkhatā;

Āsanaṃ dātabbaṃ hoti, sarīrantimadhārina’’nti. – devatāya vuttagāthā;

“Therefore, one who desires their own good, aspiring to greatness, should offer a seat to one who is bearing their final body.” —These are the verses spoken by the deity.

38. Tattha guṇasampannanti sabbehi sāvakaguṇehi samannāgataṃ, tehi vā paripuṇṇaṃ. Etena sāvakapāramiñāṇassa matthakappattiṃ dasseti. Jhāyinti ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānanti duvidhenāpi jhānena jhāyanasīlaṃ, tena vā jhāpetabbaṃ sabbasaṃkilesapakkhaṃ jhāpetvā ṭhitaṃ. Tato eva jhāne ratanti jhānarataṃ. Satanti samānaṃ, santaṃ vā, sappurisanti attho. Pupphābhikiṇṇanti pupphehi abhikiṇṇaṃ, kamaladalehi abhippakiṇṇanti attho. Dussasanthatanti vatthena upari atthataṃ.

38. Herein, `guṇasampannaṃ` means: endowed with all the virtues of a disciple, or else, complete with them. By this, it shows the attainment of the pinnacle of the knowledge of a disciple's perfections. `Jhāyiṃ` means: one who is in the habit of meditating by both kinds of jhāna, namely, the jhāna of focusing on an object and the jhāna of focusing on characteristics; or else, one who stands having burnt away, by that two-fold jhāna, the entire faction of defilements that should be burnt away. For that very reason, `jhānarataṃ` means delighting in jhāna. `Sataṃ` means: being, or else, a good person, a virtuous person, is the meaning. `Pupphābhikiṇṇaṃ` means: strewn with flowers, that is, abundantly scattered with lotus petals, is the meaning. `Dussasanthataṃ` means: spread over on top with a cloth.

39. Upaḍḍhaṃ padmamālāhanti upaḍḍhaṃ padumapupphaṃ ahaṃ. Āsanassa samantatoti therena nisinnassa āsanassa samantā bhūmiyaṃ. Abbhokirissanti abhiokiriṃ abhippakiriṃ. Kathaṃ? Pattehīti, tassa upaḍḍhapadumassa visuṃ visuṃ katehi pattehi pupphavassābhivassanakaniyāmena okirinti attho.

39. `Upaḍḍhaṃ padmamālāhaṃ` means: I [scattered] half a lotus flower. `Āsanassa samantato` means: around the seat, that is, on the ground all around the seat where the Elder was seated. `Abbhokirissaṃ` means: I scattered, I strewed. How? `Pattehi` means: with petals, that is, I scattered them with the petals of that half-lotus, made separate, in the manner of showering a rain of flowers, is the meaning.

40. Idaṃ me īdisaṃ phalanti iminā ‘‘kuñjaro te varāroho’’tiādinā therena gahitaṃ aggahitañca āyuyasasukharūpādibhedaṃ attano dibbasampattiṃ ekato dassetvā punapi therena aggahitameva attano ānubhāvasampattiṃ dassetuṃ ‘‘sakkāro garukāro’’tiādimāha. Tena ‘‘na kevalaṃ bhante tumhehi yathāvuttameva idha mayhaṃ puññaphalaṃ, apica kho idaṃ dibbaṃ ādhipateyyampī’’ti dasseti. Tattha sakkāroti ādarakiriyā, devehi attano sakkātabbatāti attho. Tathā garukāroti garukātabbatā. Devānanti devehi. Apacitāti pūjitā.

40. With the words 'This is such a fruit for me,' she showed together her own divine attainment—distinguished by long life, fame, happiness, form, and so on, including both that which was grasped by the Elder (in the verse beginning 'kuñjaro te varāroho...') and that which was not. Then again, in order to show her own attainment of majesty which was not grasped by the Elder, she spoke the verse beginning with 'sakkāro garukāro'. By that statement, she indicates: 'Venerable Sir, the fruit of my merit here is not only as you have described, but indeed there is also this divine sovereignty.' Therein, `sakkāro` means the act of showing respect; the meaning is the state of being worthy of respect by the devas. Similarly, `garukāro` means the state of being worthy of high regard. `Devānaṃ` means 'by the devas'. `Apacitā` means 'venerated', that is, 'worshipped'.

41. Sammāvimuttānanti suṭṭhu vimuttānaṃ sabbasaṃkilesappahāyīnaṃ. Santānanti santakāyavacīmanokammānaṃ sādhūnaṃ. Maggabrahmacariyassa ca sāsanabrahmacariyassa ca ciṇṇattā brahmacārinaṃ. Pasanno āsanaṃ dajjāti [Pg.34] kammaphalasaddhāya ratanattayasaddhāya ca pasannamānaso hutvā yadi āsanamattampi dadeyya. Evaṃ nande yathā ahanti yathā ahaṃ tena āsanadānena etarahi nandāmi modāmi, evameva aññopi nandeyya modeyya.

41. `Sammāvimuttānaṃ` (of the rightly liberated) means of those who are well-liberated, having abandoned all defilements. `Santānaṃ` (of the peaceful) refers to the virtuous ones whose bodily, verbal, and mental actions are calmed. `Brahmacārinaṃ` (of the practitioners of the holy life) are those who are so because of having practiced the holy life of the path and the holy life of the teaching. `Pasanno āsanaṃ dajjā` (With a devout mind, one should give a seat) means that if one, with a mind devout through faith in the result of kamma and faith in the Triple Gem, were to give even just a seat. `Evaṃ nande yathā ahaṃ` (So may one rejoice as I do) means: just as I now rejoice and am delighted on account of that giving of a seat, even so would another also rejoice and be delighted.

42. Tasmāti tena kāraṇena. Hi-saddo nipātamattaṃ. Attakāmenāti attano hitakāmena. Yo hi attano hitāvahaṃ kammaṃ karoti, na ahitāvahaṃ, so attakāmo. Mahattanti vipākamahattaṃ. Sarīrantimadhārinanti antimaṃ dehaṃ dhārentānaṃ, khīṇāsavānanti attho. Ayañhettha attho – yasmā arahataṃ āsanadānena ahaṃ evaṃ dibbasampattiyā modāmi, tasmā aññenāpi attano abhivuddhiṃ patthayamānena antimasamussaye ṭhitānaṃ āsanaṃ dātabbaṃ, natthi tādisaṃ puññanti dasseti. Tesaṃ vuttasadisamevāti.

42. `Tasmā` (Therefore) means for that reason. The word `hi` is merely a particle. `Attakāmena` (By one who desires their own good) means by one who desires their own welfare. For whoever does an action that brings their own welfare, and not what is detrimental, is one who desires their own good. `Mahattaṃ` (Greatness) refers to the greatness of the result. `Sarīrantimadhārinaṃ` (Of those who bear the final body) means of those who bear the final body, that is, of the Arahants whose cankers are destroyed. Herein, this is the meaning: it shows that because I rejoice in such divine attainment from giving a seat to the Arahants, therefore another who desires their own advancement should also give a seat to those established in their final existence, for there is no merit like that. The remainder is just as was stated.

Kuñjaravimānavaṇṇanā niṭṭhitā.

The Exposition on the Kuñjara Vimāna is concluded.

6. Paṭhamanāvāvimānavaṇṇanā

6. The Pīṭha Chapter, 1.6: Exposition on the First Ship Mansion

Suvaṇṇacchadanaṃ nāvanti nāvāvimānaṃ. Tassa kā uppatti? Bhagavati sāvatthiyaṃ viharante soḷasamattā bhikkhū aññatarasmiṃ gāmakāvāse vasitvā vutthavassā ‘‘bhagavantaṃ passissāma, dhammañca suṇissāmā’’ti sāvatthiṃ uddissa gimhasamaye addhānamaggaṃ paṭipannā, antarāmagge ca nirudako kantāro, te ca tattha ghammābhitattā kilantā tasitā pānīyaṃ alabhamānā aññatarassa gāmassa avidūrena gacchanti. Tattha aññatarā itthī udakabhājanaṃ gahetvā udakatthāya udapānābhimukhī gacchati. Atha te bhikkhū taṃ disvā ‘‘yatthāyaṃ itthī gacchati, tattha gate pānīyaṃ laddhuṃ sakkā’’ti pipāsāparetā taṃdisābhimukhā gantvā udapānaṃ disvā tassā avidūre aṭṭhaṃsu. Sā itthī tato udakaṃ gahetvā nivattitukāmā te bhikkhū disvā ‘‘ime ayyā udakena atthikā pipāsitā’’ti ñatvā garucittīkāraṃ upaṭṭhapetvā udakena nimantesi. Te pattathavikato parissāvanaṃ nīharitvā parissāvetvā yāvadatthaṃ pānīyaṃ pivitvā hatthapāde sītale katvā tassā itthiyā pānīyadāne anumodanaṃ vatvā agamaṃsu.

The Ship Mansion called 'The Golden-Covered Ship.' What is its origin story? When the Blessed One was dwelling in Sāvatthī, sixteen monks, having spent the rains-residence in a certain village monastery, set out for Sāvatthī in the hot season, thinking, “We will see the Blessed One and hear the Dhamma.” On the way was a waterless wilderness. And there, those monks, afflicted by the heat, became weary and thirsty. Unable to obtain drinking water, they were proceeding not far from a certain village. There, a certain woman, taking a water pot, was going towards a well to draw water. Then those monks, seeing her, thought, “Where this woman is going, it should be possible to get water.” Overcome by thirst, they went in that direction, and seeing the well, they stood not far from her. That woman, having drawn water from there and wishing to return, saw the monks. Realizing, “These venerable ones are thirsty and in need of water,” she established a respectful attitude and offered them water. The monks took a water-strainer from their bowl-bag, strained the water, drank to their satisfaction, and cooled their hands and feet. Having spoken words of appreciation for her offering of drinking water, they departed.

Sā [Pg.35] taṃ puññaṃ hadaye ṭhapetvā antarantarā anussarantī aparabhāge kālaṃ katvā tāvatiṃsabhavane nibbatti. Tassā puññānubhāvena kapparukkhopasobhitaṃ mahantaṃ vimānaṃ uppajji. Taṃ vimānaṃ parikkhipitvā muttajālarajatavibhūsitā viya sikatāvakiṇṇapaṇḍarapulinataṭā maṇikkhandhanimmalasalilavāhinī saritā. Tassā ubhosu tīresu uyyānavimānadvāre ca mahatī pokkharaṇī pañcavaṇṇapadumasaṇḍamaṇḍitā saha suvaṇṇanāvāya nibbatti. Sā tattha dibbasampattiṃ anubhavantī nāvāya kīḷantī laḷantī vicarati. Athekadivasaṃ āyasmā mahāmoggallāno devacārikaṃ caranto taṃ devadhītaraṃ nāvāya kīḷantiṃ disvā tāya katapuññakammaṃ pucchanto –

That woman, having placed that merit in her heart and recollecting it from time to time, in a later part of her life passed away and was reborn in the Tāvatiṃsa abode. By the power of her merit, a great celestial mansion adorned with celestial wish-fulfilling trees arose. Surrounding that celestial mansion was a river flowing with water as pure as a mass of gems, its banks having white sandy shores strewn with sand, as if adorned with nets of pearls and silver. On both banks of that river, a garden arose, and at the mansion's gate, a great lotus pond adorned with clusters of five-colored lotuses arose together with a golden boat. There, while experiencing divine prosperity, she wanders about, playing and sporting in the boat. Then one day, the Venerable Mahāmoggallāna, while wandering on a tour of the celestial realm, saw that celestial maiden playing in the boat and, wishing to ask about the meritorious deed done by her, said:

43.

43.

‘‘Suvaṇṇacchadanaṃ nāvaṃ, nāri āruyha tiṭṭhasi;

Ogāhasi pokkharaṇiṃ, padmaṃ chindasi pāṇinā.

“Golden-decked is the boat, upon which you stand, O woman; You plunge into the pond, with your hand you pluck the lotus.

44.

44.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion such? By what do you prosper here? And for you arise those riches, whatsoever are dear to the mind.

45.

45.

‘‘Pucchāmi taṃ devi mahānubhāve,Manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – āha;

“I ask you, O devi of great power, what merit did you do when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?” he said.

Tato therena puṭṭhāya devatāya vissajjitākāraṃ dassetuṃ saṅgītikārehi –

Then, to show the manner in which the deity, having been asked by the Elder, answered, the compilers of the canon stated:

46.

46.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phala’’nti. –

“That deity, delighted, having been questioned by Moggallāna, answered the question that was asked: of which deed this is the fruit.”

Ayaṃ gāthā vuttā.

This verse was spoken.

47.

47.

‘‘Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke;

Disvāna bhikkhū tasite kilante, uṭṭhāya pātuṃ udakaṃ adāsiṃ.

“I, among humans, being a human in a former birth in the human world, having seen monks who were thirsty and weary, arose and gave water for them to drink.

48.

48.

‘‘Yo [Pg.36] ve kilantāna pipāsitānaṃ, uṭṭhāya pātuṃ udakaṃ dadāti;

Sītodakā tassa bhavanti najjo, pahūtamalyā bahupuṇḍarīkā.

“Whoever indeed, for the weary and thirsty, arises and gives water to drink, for that person rivers with cool water come to be, with abundant garlands and many white lotuses.

49.

49.

‘‘Taṃ āpagā anupariyanti sabbadā, sītodakā vālukasanthatā nadī;

Ambā ca sālā tilakā ca jambuyo, uddālakā pāṭaliyo ca phullā.

“Rivers always flow around that place; a river with cool water, its banks strewn with sand. Mangoes, sal trees, tilakas, and rose-apples, uddālakas, and pāṭalis are in full bloom.

50.

50.

‘‘Taṃbhūmibhāgehi upetarūpaṃ, vimānaseṭṭhaṃ bhusa sobhamānaṃ;

Tassīdha kammassa ayaṃ vipāko, etādisaṃ puññakatā labhanti.

“Adorned with portions of that ground, the excellent mansion shines exceedingly; this is the result of that deed, thus do the merit-makers obtain such things.”

51.

51.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, such is my complexion; because of that, I prosper here; and whatever possessions arise for me are dear to my heart.”

52.

52.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“I shall tell you, O monk of great power, what merit I performed when I was a human being. Because of that, I am of such radiant power, and my complexion illuminates all directions.”

Ayaṃ devatāya vissajjitākāro.

This is the manner of the deity's reply.

43. Tattha suvaṇṇacchadananti vicittabhittiviracanehi rattasuvaṇṇamayehi ubhohi passehi paṭicchāditabbhantaratāya ceva nānāratanasamujjalitena kanakamayālaṅkārena upari chāditatāya ca suvaṇṇacchadanaṃ. Nāvanti potaṃ. So hi orato pāraṃ pavati gacchatīti poto, satte netīti nāvāti ca vuccati. Nārīti tassā devadhītāya ālapanaṃ. Narati netīti naro, puriso. Yathā hi paṭhamapakatibhūto satto itarāya pakatiyā seṭṭhatthena puri setīti ‘‘puriso’’ti vuccati, evaṃ nayanaṭṭhena [Pg.37] ‘‘naro’’ti. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati, pageva bhattubhūto. Narassa esāti nārī, ayañca samaññā manussitthīsu pavattā ruḷhivasena itarāsupi tathā vuccati. Ogāhasi pokkharaṇinti satipi rattuppalanīluppalādike bahuvidhe ratanamaye jalajakusume pokkharasaṅkhātānaṃ dibbapadumānaṃ tattha yebhuyyena atthitāya ‘‘pokkharaṇī’’ti laddhanāmaṃ dibbasaraṃ jalavihāraratiyā anupavisasi. Padmaṃ chindasi pāṇināti rajatamayanāḷaṃ padumarāgaratanamayapattasaṅghātaṃ kanakamayakaṇṇikākiñjakkhakesaraṃ dibbakamalaṃ līlāravindaṃ kattukāmatāya tava hatthena bhañjasi.

43. Therein, 'golden-covered' (suvaṇṇacchadana) is so called because its interior is covered on both sides with elaborate wall decorations made of red gold, and because it is covered above by a golden ornament shining with various gems. 'Nāvā' means a vessel. For it is called a 'pota' because it proceeds from this shore to the far shore, and it is called a 'nāvā' because it leads beings. 'Nārī' is a term of address for that celestial maiden. A 'nara' (man) is so called because he leads (neti). For just as a being who is primary by nature is called a 'purisa' because he lies (seti) in the foremost (puri) place by virtue of his superiority over a being of another nature, so too he is called a 'nara' because of the meaning of leading. Indeed, a person who is a son or brother stands in the position of a father to his mother and elder sisters; how much more so one who is a husband. 'Nārī' is so called from 'she belongs to a man' (narassa esā). This designation is current for human women by convention, and is also spoken of others in the same way. As for 'You enter the lotus pond' (Ogāhasi pokkharaṇim): although there are many kinds of jewel-made aquatic flowers, such as red and blue lotuses, you enter, out of delight in water-sport, the divine lake named 'pokkharaṇī' due to the abundance there of divine lotuses known as 'pokkhara'. As for 'You pluck a lotus with your hand' (Padmaṃ chindasi pāṇinā): out of a desire to make it a plaything, you break with your hand a divine lotus—a playful water-lily—that has a silver stalk, a cluster of petals made of ruby gems, and a golden pericarp, filaments, and stamens.

47. Tasiteti pipāsite. Kilanteti tāya pipāsāya addhānaparissamena ca kilantakāye. Uṭṭhāyāti uṭṭhānavīriyaṃ katvā, ālasiyaṃ anāpajjitvāti attho.

47. ‘Thirsty’ means one who is thirsty. ‘Weary’ means with bodies weary from that thirst and the fatigue of the journey. ‘Having arisen’ means having made an arising effort, without succumbing to laziness—this is the meaning.

48. Yo vetiādinā yathā ahaṃ, evaṃ aññepi āyatanagatena udakadānapuññena etādisaṃ phalaṃ paṭilabhantīti diṭṭhena adiṭṭhassa anumānavidhiṃ dassentī therena puṭṭhamatthaṃ sādhāraṇato vissajjeti. Tattha tassāti tanti ca yathāvuttapuññakārinaṃ paccāmasati.

48. With 'Whoever,' etc., she shows the method of inferring the unseen from the seen, thinking: 'Just as I, so too do others, on account of the opportune merit of giving water, obtain such a result.' She answers the question asked by the elder in a general way. Therein, by the words `tassa` and `taṃ`, she refers back to the doers of merit as previously described.

49. Anupariyantīti anurūpavasena parikkhipanti. Tassa vasanaṭṭhānaparikkhipanena sopi parikkhitto nāma hoti. Tilakāti bandhujīvakapupphasadisapupphā ekā rukkhajāti. Uddālakāti vātaghātakā, ye ‘‘rājarukkhā’’tipi vuccanti.

49. ‘They surround’ means they encircle in a suitable manner. By the encircling of his dwelling place, he too is called ‘encircled.’ ‘Tilaka’ is a species of tree with flowers similar to the Bandhujīvaka flower. ‘Saddālaka’ is a species of tree that acts as a wind-breaker. ‘Uddālaka’ are wind-breaking trees, which are also called ‘royal trees.’

50. Taṃbhūmibhāgehīti tādisehi bhūmibhāgehi, yathāvuttapokkharaṇīnadīuyyānavantehi bhūmipadesehīti attho. Upetarūpanti pāsaṃsiyabhāvena upetaṃ, tesaṃ pokkharaṇīādīnaṃ vasena ramaṇīyasannivesanti vuttaṃ hoti. Bhusa sobhamānanti bhusaṃ ativiya virocamānaṃ vimānaseṭṭhaṃ labhantīti yojanā. Sesaṃ vuttanayamevāti.

50. ‘With those portions of land’ means with such portions of land, with regions of land possessing the aforementioned lotus ponds, rivers, and parks—this is the meaning. ‘Endowed with beauty’ means endowed in a praiseworthy manner; on account of those lotus ponds and so forth, it is said to be a delightful arrangement. ‘Greatly shining’ means they obtain an excellent mansion shining very exceedingly—this is the connection. The rest is as previously explained.

Paṭhamanāvāvimānavaṇṇanā niṭṭhitā.

The Explanation of the First Ship-Mansion is concluded.

7. Dutiyanāvāvimānavaṇṇanā

7. The Explanation of the Second Ship-Mansion

Suvaṇṇacchadanaṃ [Pg.38] nāvanti dutiyanāvāvimānaṃ. Tassa kā uppatti? Bhagavati sāvatthiyaṃ viharante aññataro khīṇāsavatthero upakaṭṭhāya vassūpanāyikāya gāmakāvāse vassaṃ upagantukāmo sāvatthito taṃ gāmaṃ uddissa pacchābhattaṃ addhānamaggapaṭipanno, maggaparissamena kilanto tasito antarāmagge aññataraṃ gāmaṃ sampatto, bahigāme tādisaṃ chāyūdakasampannaṭṭhānaṃ apassanto parissamena ca abhibhuyyamāno cīvaraṃ pārupitvā gāmaṃ pavisitvā dhuragehasseva dvāre aṭṭhāsi. Tattha aññatarā itthī theraṃ passitvā ‘‘kuto, bhante, āgatatthā’’ti pucchitvā maggaparissamaṃ pipāsitabhāvañca ñatvā ‘‘etha, bhante’’ti gehaṃ pavesetvā ‘‘idha nisīdathā’’ti āsanaṃ paññāpetvā adāsi. Tattha nisinne pādodakaṃ pādabbhañjanatelañca datvā tālavaṇṭaṃ gahetvā bīji. Pariḷāhe vūpasante madhuraṃ sītalaṃ sugandhaṃ pānakaṃ yojetvā adāsi. Thero taṃ pivitvā paṭippassaddhakilamatho anumodanaṃ katvā pakkāmi. Sā aparabhāge kālaṃ katvā tāvatiṃsabhavane nibbattīti sabbaṃ anantaravimānasadisanti veditabbaṃ. Gāthāsupi apubbaṃ natthi. Tena vuttaṃ –

The second ship-mansion is 'The Ship with a Golden Covering'. What is its origin? While the Blessed One was dwelling at Sāvatthī, a certain elder who had destroyed the taints, wishing to enter the rains-residence in a village monastery as the time for the rains-entry was near, set out from Sāvatthī for that village after the midday meal. Having embarked on a long journey, he became weary and thirsty, and on the way arrived at a certain village. Not finding a place endowed with shade and water outside the village, and being overcome by fatigue, he wrapped himself in his robe, entered the village, and stood at the door of the very first house. There, a certain woman saw the elder and asked, 'Venerable sir, from where have you come?' Realizing his weariness from the journey and his thirst, she said, 'Come, venerable sir,' led him into the house, and saying, 'Please be seated here,' she prepared a seat and offered it. When he was seated there, she gave him water for his feet and oil for anointing them, and taking a palm-leaf fan, she fanned him. When his burning distress had subsided, she prepared a sweet, cool, and fragrant drink and offered it to him. The elder drank it, and with his weariness allayed, he gave a discourse of appreciation and departed. Later, she passed away and was reborn in the Tāvatiṃsa celestial abode. All this should be understood as similar to the preceding mansion-story. There is nothing new in the verses either. Therefore it is said:

53.

53.

‘‘Suvaṇṇacchadanaṃ nāvaṃ, nāri āruyha tiṭṭhasi;

Ogāhasi pokkharaṇiṃ, padmaṃ chindasi pāṇinā.

Having boarded a golden-covered ship, O lady, you stand; you enter the lotus pond and with your hand you pluck a lotus.

54.

54.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

By what is your complexion like this? By what is there success for you here? And for you arise possessions, whatever are dear to the mind.

55.

55.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

I ask you, O devi of great power, what merit did you do when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?

56.

56.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, delighted, questioned by Moggallāna, having been asked the question, explained of which kamma this is the fruit.

57.

57.

‘‘Ahaṃ [Pg.39] manussesu manussabhūtā, purimāya jātiyā manussaloke;

Disvāna bhikkhuṃ tasitaṃ kilantaṃ, uṭṭhāya pātuṃ udakaṃ adāsiṃ.

When I was a human being among humans, in a former birth in the human world, having seen a monk who was thirsty and fatigued, I arose and gave him water to drink.

58.

58.

‘‘Yo ve kilantassa pipāsitassa, ṭṭhāya pātuṃ udakaṃ dadāti;

Sītodakā tassa bhavanti najjo, pahūtamalyā bahupuṇḍarīkā.

Whoever, having arisen, gives water to drink to one who is weary and thirsty, for them rivers with cool water, abundant flowers, and many white lotuses come to be.

59.

59.

‘‘Taṃ āpagā anupariyanti sabbadā, sītodakā vālukasanthatā nadī;

Ambā ca sālā tilakā ca jambuyo, uddālakā pāṭaliyo ca phullā.

Rivers with cool water and sandy banks always flow around them; mangoes, sal trees, tilakas, and rose-apples, uddālakas, and trumpet flowers are in full bloom.

60.

60.

‘‘Taṃbhūmibhāgehi upetarūpaṃ, vimānaseṭṭhaṃ bhusa sobhamānaṃ;

Tassīdha kammassa ayaṃ vipāko, etādisaṃ puññakatā labhanti.

Endowed with such grounds, this excellent mansion is exceedingly resplendent; this is the result of that deed here. Such do the makers of merit obtain.

61.

61.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

By that, this complexion is mine; by that, it succeeds for me here; and for me arise whatever enjoyments are dear to the mind.

62.

62.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

I declare to you, O monk of great power, what merit I performed when I was a human being; by that, I am of such radiant power, and my complexion illuminates all directions.

Atthavaṇṇanāsupi idha ekova theroti apubbaṃ natthi.

Also in the explanations of the meaning, here there is only one Elder; therefore, there is nothing new.

Dutiyanāvāvimānavaṇṇanā niṭṭhitā.

The Commentary on the Second Ship-Mansion is concluded.

8. Tatiyanāvāvimānavaṇṇanā

8. The Commentary on the Third Ship-Mansion

Suvaṇṇacchadanaṃ [Pg.40] nāvanti tatiyanāvāvimānaṃ. Tassa kā uppatti? Bhagavā janapadacārikaṃ caranto mahatā bhikkhusaṅghena saddhiṃ kosalajanapade yena thūṇaṃ nāma brāhmaṇagāmo tadavasari. Assosuṃ kho thūṇeyyakā brāhmaṇagahapatikā ‘‘samaṇo kira gotamo amhākaṃ gāmakhettaṃ anuppatto’’ti. Atha thūṇeyyakā brāhmaṇagahapatikā appasannā micchādiṭṭhikā maccherapakatā ‘‘sace samaṇo gotamo imaṃ gāmaṃ pavisitvā dvīhatīhaṃ vaseyya, sabbaṃ imaṃ janaṃ attano vacane patiṭṭhapeyya, tato brāhmaṇadhammo patiṭṭhaṃ na labheyyā’’ti tattha bhagavato avāsāya parisakkantā nadītitthesu ṭhapitanāvāyo apanesuṃ, setusaṅkamanāni ca avalañje akaṃsu, tathā papāmaṇḍapādīni, ekaṃ udapānaṃ ṭhapetvā itarāni udapānāni tiṇādīhi pūretvā pidahiṃsu. Tena vuttaṃ udāne (udā. 69) ‘‘atha kho thūṇeyyakā brāhmaṇagahapatikā udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresuṃ ‘mā te muṇḍakā samaṇakā pānīyaṃ apaṃsū’’’ti.

The third Ship-Mansion story is that of the 'Golden-Roofed Ship'. What is its origin story? While the Blessed One was traveling through the countryside with a large company of monks, he arrived at a brahmin village named Thūṇa in the Kosala country. The brahmin householders of Thūṇa heard, “It is said the ascetic Gotama has arrived in our village district.” Then the brahmin householders of Thūṇa, being without faith, holding wrong views, and of a stingy nature, thought, “If the ascetic Gotama enters this village and stays for two or three days, he will establish all these people in his doctrine, and then the brahmin tradition will not find a standing.” Therefore, striving to prevent the Blessed One from staying, they removed the boats that were kept at the river-fords, made the bridges and causeways unusable, and did likewise to the water pavilions, halls, and the like. Leaving only one well, they filled the others with grass and so forth and covered them up. Thus, it is said in the Udāna: “Then the brahmin householders of Thūṇa filled the wells with grass and chaff right up to the mouth, thinking, ‘Let these shaveling ascetics not drink any water.’”

Bhagavā tesaṃ taṃ vippakāraṃ ñatvā te anukampanto saddhiṃ bhikkhusaṅghena ākāsena nadiṃ atikkamitvā gantvā anukkamena thūṇaṃ brāhmaṇagāmaṃ patvā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Tena ca samayena sambahulā udakahāriniyo bhagavato avidūrena atikkamanti. Tasmiñca gāme ‘‘sace samaṇo gotamo idhāgamissati, na tassa paccuggamanādikaṃ kātabbaṃ, gehaṃ āgatassa cassa sāvakānañca bhikkhāpi na dātabbā’’ti katikā katā hoti.

The Blessed One, knowing their hostile action and having compassion for them, together with the Saṅgha of monks, crossed the river through the sky and, proceeding in due course, arrived at the brahmin village of Thūṇa. Stepping aside from the road, he sat down on a prepared seat at the foot of a certain tree. At that time, many water-carrying women were passing not far from the Blessed One. And in that village, an agreement had been made: “If the ascetic Gotama comes here, no reception or the like should be done for him, nor should alms be given to him or his disciples when they come to the houses.”

Tattha aññatarassa brāhmaṇassa dāsī ghaṭena pānīyaṃ gahetvā gacchantī bhagavantaṃ bhikkhusaṅghaparivutaṃ nisinnaṃ disvā bhikkhū ca maggaparissamena kilante tasite ñatvā pasannacittā pānīyaṃ dātukāmā hutvā ‘‘yadipi me gāmavāsino ‘samaṇassa gotamassa na kiñci dātabbaṃ, sāmīcikammampi na kātabba’nti katikaṃ katvā ṭhitā, evaṃ santepi yadi ahaṃ īdise puññakkhette dakkhiṇeyye labhitvā pānīyadānamattenāpi attano patiṭṭhaṃ na kareyyaṃ, kadāhaṃ ito dukkhajīvitato muccissāmi, kāmaṃ me [Pg.41] ayyako sabbepime gāmavāsino maṃ hanantu vā bandhantu vā, īdise puññakkhette pānīyadānaṃ dassāmi evā’’ti sanniṭṭhānaṃ katvā aññāhi udakahārinīhi vāriyamānāpi jīvite nirapekkhā sīsato pānīyaghaṭaṃ otāretvā ubhohi hatthehi pariggahetvā ekamante ṭhapetvā sañjātapītisomanassā bhagavantaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā pānīyena nimantesi. Bhagavā tassā cittappasādaṃ oloketvā taṃ anuggaṇhanto pānīyaṃ parissāvetvā hatthapāde dhovitvā pānīyaṃ pivi, ghaṭe udakaṃ parikkhayaṃ na gacchati. Sā taṃ disvā puna pasannacittā ekassa bhikkhussa adāsi, tathā aparassa aparassāti sabbesampi adāsi, udakaṃ na khīyateva. Sā haṭṭhatuṭṭhā yathāpuṇṇena ghaṭena gehābhimukhī agamāsi. Tassā sāmiko brāhmaṇo pānīyassa dinnabhāvaṃ sutvā ‘‘imāya gāmavattaṃ bhinnaṃ, ahañca gārayho kato’’ti kodhena pajjalanto taṭataṭāyamāno taṃ bhūmiyaṃ pātetvā hatthehi ca pādehi ca pahari. Sā tena upakkamena jīvitakkhayaṃ patvā tāvatiṃsabhavane nibbati, vimānaṃ cassā paṭhamanāvāvimāne vuttasadisaṃ uppajji.

There, a certain brahmin's slave woman, carrying a pot of water, saw the Blessed One seated, surrounded by the Saṅgha of monks. Knowing that the monks were weary and thirsty from their journey, her mind filled with faith, she wished to offer them water. She thought, “Even though the villagers have made a pact, saying, ‘Nothing should be given to the ascetic Gotama, nor should any act of respect be done,’ still, if I, having found such a field of merit, such worthy recipients, do not establish a foundation for myself even by this mere offering of water, when will I be freed from this miserable livelihood? Let my master and all these villagers kill me or bind me as they please—I will surely give this gift of water in such a field of merit!” Resolving thus, though other water-carriers tried to stop her, heedless of her life, she lowered the water pot from her head, held it with both hands, set it aside, and with joy and gladness arisen, approached the Blessed One. Paying homage with the five-point prostration, she invited him with water. The Blessed One, perceiving the confidence of her mind and wishing to encourage her, strained the water, washed his hands and feet, and drank. Yet the water in the pot did not diminish. Seeing this, with her mind again filled with faith, she gave water to one monk, then to another, and so on to all of them—yet the water was not exhausted. Overjoyed, she went towards her home with the pot as full as before. Her master, the brahmin, hearing that she had given water, became furious, exclaiming, “This woman has broken the village custom, and I have been disgraced!” Burning with anger and grinding his teeth, he threw her to the ground and struck her with his hands and feet. Due to this assault, she came to the end of her life and arose in the Tāvatiṃsa heaven. A celestial mansion appeared for her, similar to the one described in the first story of the Ship Mansion.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi ‘‘iṅgha me tvaṃ, ānanda, udapānato pānīyaṃ āharā’’ti. Thero ‘‘idāni, bhante, udapāno thūṇeyyakehi dūsito, na sakkā pānīyaṃ āharitu’’nti āha. Bhagavā dutiyampi tatiyampi āṇāpesi. Tatiyavāre thero bhagavato pattaṃ ādāya udapānābhimukho agamāsi. Gacchante there udapāne udakaṃ paripuṇṇaṃ hutvā uttaritvā samantato sandati, sabbaṃ tiṇabhusaṃ upalavitvā sayameva apagacchati. Tena sandamānena salilena uparūpari vaḍḍhantena aññe jalāsaye pūretvā taṃ gāmaṃ parikkhipantena gāmappadeso ajjhottharīyati. Taṃ pāṭihāriyaṃ disvā brāhmaṇā acchariyabbhutacittajātā bhagavantaṃ khamāpesuṃ, taṅkhaṇaññeva udakogho antaradhāyi. Te bhagavato ca bhikkhusaṅghassa ca nivāsaṭṭhānaṃ saṃvidhāya svātanāya nimantetvā dutiyadivase mahādānaṃ sajjetvā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena parivisitvā sabbe thūṇeyyakā brāhmaṇagahapatikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ payirupāsantā nisīdiṃsu.

Then the Blessed One addressed the Venerable Ānanda: “Come, Ānanda, fetch me drinking water from the well.” The Elder replied, “Venerable Sir, just now the well has been ruined by the people of Thūṇa; it is not possible to fetch drinking water.” The Blessed One commanded a second and a third time. On the third request, the Elder took the Blessed One’s bowl and went toward the well. As the Elder was going, the well became full of water, overflowing and spreading all around; all the grass and husks floated up and went away by themselves. As the water flowed and rose higher and higher, it filled other reservoirs and, encircling the village, submerged the village area. Seeing this miracle, the brahmins were struck with amazement and begged the Blessed One for forgiveness. At that very moment, the flood of water disappeared. They prepared a dwelling place for the Blessed One and the Saṅgha of monks, invited them for the next day, and on the following day arranged a great offering. They served the Saṅgha of monks headed by the Buddha with excellent hard and soft food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, all the brahmin householders of Thūṇa sat down attending upon him.

Tena [Pg.42] ca samayena sā devatā attano sampattiṃ paccavekkhitvā tassā kāraṇaṃ upadhārentī taṃ ‘‘pānīyadāna’’nti ñatvā pītisomanassajātā ‘‘handāhaṃ idāneva bhagavantaṃ vandissāmi, sammāpaṭipannesu katānaṃ appakānampi kārānaṃ uḷāraphalatañca manussaloke pākaṭaṃ karissāmī’’ti ussāhajātā accharāsahassaparivārā uyyānādisahitena vimānena saddhiṃyeva mahatiyā deviddhiyā mahantena devānubhāvena mahājanakāyassa passantasseva āgantvā vimānato oruyha bhagavantaṃ upasaṅkamitvā abhivādetvā añjaliṃ paggayha aṭṭhāsi. Atha naṃ bhagavā tassā parisāya kammaphalaṃ paccakkhato vibhāvetukāmo –

And at that time, that deity, reflecting on her own prosperity and discerning its cause, knew it to be that gift of drinking water. With joy and gladness arisen, she thought, “Come now, I shall pay homage to the Blessed One right now, and I will make manifest in the human world the state of vast fruit of even small meritorious deeds done unto those of right practice.” With enthusiasm arisen, surrounded by a thousand celestial nymphs, together with her celestial mansion complete with parks and so forth, she came with great divine power and great divine majesty while the great multitude was watching. Descending from the celestial mansion, she approached the Blessed One, paid deep reverence, and stood with her hands clasped in añjali. Then the Blessed One, wishing to make manifest to that assembly the fruit of kamma directly—

63.

63.

‘‘Suvaṇṇacchadanaṃ nāvaṃ, nāri āruyha tiṭṭhasi;

Ogāhasi pokkharaṇiṃ, padmaṃ chindasi pāṇinā.

“A boat with a golden covering, O lady, you have boarded and now stand; you enter the lotus pond, and with your hand, you pluck a lotus.

64.

64.

‘‘Kūṭāgārā nivesā te, vibhattā bhāgaso mitā;

Daddallamānā ābhanti, samantā caturo disā.

“Your dwellings are gabled mansions, apportioned and measured out; gleaming, they shine all around in the four directions.

65.

65.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion like this? By what do you prosper here? And for you arise those enjoyments, whatever are dear to the mind.

66.

66.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ,Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“I ask you, O devi of great power, what merit did you perform when you were a human being? By what are you of such radiant power, and your complexion shines in all directions?”

Catūhi gāthāhi pucchi.

He asked with four verses.

67.

67.

‘‘Sā devatā attamanā, sambuddheneva pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phala’’nti. –

That deity, delighted, questioned by the Perfectly Enlightened One himself, being asked the question, explained of which kamma this is the fruit:

Saṅgītikārā āhaṃsu.

The compilers of the canon said:

68.

68.

‘‘Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke;

Disvāna bhikkhū tasite kilante, uṭṭhāya pātuṃ udakaṃ adāsiṃ.

“I, being a human among humans in a former birth in the human world, seeing bhikkhus who were thirsty and weary, arose and gave them water to drink.

69.

69.

‘‘Yo [Pg.43] ve kilantāna pipāsitānaṃ, uṭṭhāya pātuṃ udakaṃ dadāti;

Sītodakā tassa bhavanti najjo, pahūtamalyā bahupuṇḍarīkā.

“Whoever, having arisen, gives water to drink to the weary and thirsty, for them there are cool-watered rivers, with abundant garlands and many white lotuses.

70.

70.

‘‘Taṃ āpagā anupariyanti sabbadā, sītodakā vālukasanthatā nadī;

Ambā ca sālā tilakā ca jambuyo, uddālakā pāṭaliyo ca phullā.

“Streams always flow around that person, rivers with cool water, strewn with sand; and mangoes, sal trees, tilakas, and rose-apples, uddālakas, and trumpet-flower trees are in full bloom.

71.

71.

‘‘Taṃbhūmibhāgehi upetarūpaṃ, vimānaseṭṭhaṃ bhusa sobhamānaṃ;

Tassīdha kammassa ayaṃ vipāko, etādisaṃ puññakatā labhanti.

“Endowed with such features of the land, the excellent mansion shines exceedingly; this is the result of that deed, thus do the merit-makers obtain such things.”

72.

72.

‘‘Kūṭāgārā nivesā me, vibhattā bhāgaso mitā;

Daddallamānā ābhanti, samantā caturo disā.

“My dwellings are mansions with peaked roofs, apportioned and measured out; resplendent, they shine all around in the four directions.”

73.

73.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Tappajjanti ca me bhogā, ye keci manaso piyā.

“Hence such is my complexion, hence I prosper here; and whatever enjoyments are dear to my mind arise for me.”

74.

74.

‘‘Akkhāmi te buddha mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsati;

Etassa kammassa phalaṃ mamedaṃ, atthāya buddho udakaṃ apāyī’’ti. –

“I declare to you, O Buddha of great power, the merit I did when a human. Thus I am of such radiant power, and my complexion shines in all directions. This is the fruit of that deed of mine—for my benefit the Buddha drank water.”

Vissajjanagāthāyo.

The verses of the answer.

63. Tattha kiñcāpi sā devatā yadā bhagavā pucchi, tadā taṃ nāvaṃ āruyha na ṭhitā, na pokkharaṇiṃ ogāhati, nāpi padumaṃ chindati, kammānubhāvacoditā pana abhiṇhaṃ jalavihārapasutā tathā karotīti taṃ kiriyāvicchedaṃ dassanavasenevaṃ vuttaṃ. Ayañca attho na kevalamidheva, atha kho heṭṭhimesupi evameva daṭṭhabbo.

63. Therein, although that devatā, when the Blessed One asked, had not boarded that boat and was not standing there, was not entering the pond, nor was she plucking a lotus, yet, being impelled by the power of her kamma, she was constantly devoted to dwelling in the water and acted thus. Therefore, this was said simply by way of showing the uninterrupted nature of that activity. And this meaning is not to be understood only here, but should be understood in this very same way in the preceding stories as well.

72. Kūṭāgārāti [Pg.44] suvaṇṇamayakaṇṇikābaddhagehavanto. Nivesāti nivesanāni, kaccharānīti attho. Tenāha ‘‘vibhattā bhāgaso mitā’’ti. Tāni hi catusālabhūtāni aññamaññassa paṭibimbabhūtāni viya paṭivibhattarūpāni samappamāṇatāya bhāgaso mitāni viya honti. Daddallamānāti ativiya vijjotamānā. Ābhantīti maṇiratanakanakaraṃsijālehi obhāsenti.

72. ‘Mansions with peaked roofs’ means possessing houses upon which are bound finials made of gold. ‘Dwellings’ means residences, that is, mansions with inner chambers. Therefore, it is said, ‘divided and measured by portion.’ For those residences, being four-halled, are like reflections of one another, with individually divided forms, and due to their equal proportions, they are as if measured out by portion. ‘Resplendent’ means shining exceedingly. ‘They shine’ means they illuminate with nets of rays from gems, jewels, and gold.

74. Mamāti idaṃ pubbāparāpekkhaṃ, mama kammassa mama atthāyāti ayañhettha yojanā. Udakaṃ apāyīti yadetaṃ udakadānaṃ vuttaṃ, etassa puññakammassa idaṃ phalaṃ yāyaṃ dibbasampatti, yasmā mamatthāya sadevake loke aggadakkhiṇeyyo buddho bhagavā mayā dinnaṃ udakaṃ apāyīti. Sesaṃ vuttanayameva.

74. The word ‘mama’ is to be construed with the preceding and following words; the application here is: ‘for the benefit of my kamma.’ Regarding ‘drank water’: that which was mentioned as the giving of water—this divine attainment is the fruit of that meritorious deed. Because, for my benefit, the Blessed One, the Buddha, the foremost worthy of offerings in the world with its devas, drank the water given by me. The rest is as already explained.

Evaṃ pasannamānasāya devatāya bhagavā sāmukkaṃsikaṃ dhammadesanaṃ karonto saccāni pakāsesi. Sā desanāpariyosāne sotāpattiphale patiṭṭhahi, sampattaparisāyapi dhammadesanā sātthikā ahosi.

Thus, to the devatā with a pleased mind, the Blessed One, while delivering the principal Dhamma discourse, revealed the Truths. At the conclusion of the discourse, she was established in the fruition of stream-entry. The Dhamma discourse was also beneficial for the assembly that had arrived.

Tatiyanāvāvimānavaṇṇanā niṭṭhitā.

The explanation of the third Nāvā Vimāna is concluded.

9. Dīpavimānavaṇṇanā

9. The Explanation of the Lamp Mansion

Abhikkantena vaṇṇenāti dīpavimānaṃ. Tassa kā uppatti? Bhagavati sāvatthiyaṃ viharante uposathadivase sambahulā upāsakā uposathikā hutvā purebhattaṃ yathāvibhavaṃ dānaṃ datvā kālasseva bhuñjitvā suddhavatthanivatthā suddhuttarāsaṅgā gandhamālādihatthā pacchābhattaṃ vihāraṃ gantvā manobhāvanīye bhikkhū payirupāsitvā sāyanhe dhammaṃ suṇanti. Vihāreyeva vasitukāmānaṃ tesaṃ dhammaṃ suṇantānaṃyeva sūriyo atthaṅgato, andhakāro jāto. Tatthekā aññatarā itthī ‘‘idāni dīpālokaṃ kātuṃ yutta’’nti cintetvā attano gehato padīpeyyaṃ āharāpetvā padīpaṃ ujjāletvā dhammāsanassa purato ṭhapetvā dhammaṃ suṇi. Sā tena padīpadānena attamanā pītisomanassajātā hutvā vanditvā attano gehaṃ gatā. Sā aparabhāge kālaṃ katvā tāvatiṃsabhavane [Pg.45] jotirasavimāne nibbatti. Sarīrasobhā panassā ativiya pabhassarā aññe deve abhibhavitvā dasa disā obhāsayamānā tiṭṭhati. Athekadivasaṃ āyasmā mahāmoggallāno devacārikaṃ carantoti sabbaṃ heṭṭhā āgatanayeneva veditabbaṃ. Idha pana –

The Vimanavatthu beginning with 'With surpassing radiance' is the Dīpavimāna. What is its origin story? When the Blessed One was dwelling in Sāvatthī, on an Uposatha day, many male and female lay devotees, having undertaken the Uposatha observance, gave alms in the morning according to their means. Having eaten early in the morning, wearing clean lower garments and clean upper robes, with perfumes, garlands, and other things in hand, they went to the monastery in the afternoon. Having attended upon the monks who inspire the mind, they listen to the Dhamma in the evening. For those who wished to stay in the monastery itself, while they were listening to the Dhamma, the sun set and darkness arose. There, a certain woman, thinking, 'Now it is suitable to provide the light of a lamp,' had the lamp apparatus brought from her own home. Having lit the lamp and placed it in front of the Dhamma seat, she listened to the Dhamma. With her mind pleased by that offering of a lamp, having become filled with joy and gladness, she paid homage and went to her own home. That woman, having passed away at a later time, was reborn in the Tāvatiṃsa realm in a mansion of radiant splendor. The radiance of her body was exceedingly brilliant; overpowering the other devas, she stands illuminating the ten directions. Then one day, the Venerable Mahāmoggallāna was wandering on tour among the devas... all this should be understood in the same way as it was presented in the preceding Vimanavatthu. Here in this Vimanavatthu, however—

75.

75.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

O devatā, you who stand with surpassing radiance, illuminating all directions, like the morning star.

76.

76.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

By what cause is your complexion such? By what cause do you prosper here? And for you arise those enjoyments, whichever are dear to the mind.

77.

77.

‘‘Kena tvaṃ vimalobhāsā, atirocasi devatā;

Kena te sabbagattehi, sabbā obhāsate disā.

O devatā, by what cause are you of stainless radiance that you so outshine all? By what cause do all directions shine forth from every part of your body?

78.

78.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

I ask you, O goddess of great power, what meritorious deed did you do when you were a human being? By what deed are you of such radiant power, and your complexion shines in all directions?

Catūhi gāthāhi pucchi.

He asked with four verses.

79.

79.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, delighted, having been questioned by Moggallāna, being asked the question, explained of which deed this is the fruit.

80.

80.

‘‘Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke;

Tamandhakāramhi timīsikāyaṃ, padīpakālamhi adāsi dīpaṃ.

In a former birth in the human world, I was a human being among humans. In the thick darkness, in the gloom, I gave a lamp at the time for a lamp.

81.

81.

‘‘Yo andhakāramhi timīsikāyaṃ, padīpakālamhi dadāti dīpaṃ;

Uppajjati jotirasaṃ vimānaṃ, pahūtamalyaṃ bahupuṇḍarīkaṃ.

Whoever, in the thick darkness, in the gloom, gives a lamp at the time for a lamp, is reborn in a radiant mansion, abounding in garlands and with many white lotuses.

82.

82.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

Because of that, such radiance is mine; because of that, I prosper here; and whatever possessions arise for me are dear to my heart.

83.

83.

‘‘Tenāhaṃ [Pg.46] vimalobhāsā, atirocāmi devatā;

Tena me sabbagattehi, sabbā obhāsate disā.

By that, I am of stainless radiance, outshining the deities; by that, from all my limbs, every direction is illuminated.

84.

84.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

I declare to you, O monk of great power, the merit I performed when I was a human being; by that deed I am of such radiant power, and my complexion shines in all directions.

Vissajjesi.

She answered.

75. Tattha abhikkantena vaṇṇenāti ettha abhikkanta-saddo ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo’’tiādīsu (a. ni. 8.20; udā. 45; cūḷava. 383) khaye āgato. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’tiādīsu (a. ni. 4.100) sundare. ‘‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante’’tiādīsu (dī. ni. 1.250; pārā. 15) abbhanumodane. ‘‘Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’tiādīsu (vi. va. 857) abhirūpe. Idhāpi abhirūpe eva daṭṭhabbo. Tasmā abhikkantenāti atikantena atimanāpena, abhirūpenāti attho. Vaṇṇenāti chavivaṇṇena. Obhāsentī disā sabbāti sabbāpi dasa disā jotentī ekālokaṃ karontī. Kiṃ viyāti āha ‘‘osadhī viya tārakā’’ti. Ussannā pabhā etāya dhīyati, osadhīnaṃ vā anubalappadāyikāti katvā ‘‘osadhī’’ti laddhanāmā tārakā yathā samantato ālokaṃ kurumānā tiṭṭhati, evameva tvaṃ sabbā disā obhāsayantī tiṭṭhasīti.

75. Herein, regarding 'with surpassing beauty' (abhikkantena vaṇṇena), the word 'abhikkanta' is used in various senses. In phrases like, 'The night, venerable sir, has advanced (abhikkantā), the first watch has passed,' it denotes the passing of time. In expressions such as, 'This person is the most excellent (abhikkantataro) and refined (paṇītataro) among these four individuals,' it signifies excellence. In statements like, 'Splendid (abhikkantaṃ), venerable sir, splendid (abhikkantaṃ), venerable sir,' it conveys approval. In verses like, 'With surpassing beauty (abhikkantena vaṇṇena), illuminating all directions,' it refers to being exceedingly beautiful. Here too, it should be understood as referring to being exceedingly beautiful. Therefore, 'abhikkantena' means 'surpassing,' 'most pleasing,' and 'exceedingly beautiful'—this is the meaning. 'Vaṇṇena' refers to the complexion of the skin. 'Illuminating all directions' means making all ten directions bright, creating a single light. Like what? To this, it is said, 'like the Osadhī star.' The star named 'Osadhī' is so called because abundant light is borne by it, or because it gives supporting strength to medicinal herbs. Just as this star stands, shining brightly in all directions, so too do you stand, illuminating all directions.

77. Sabbagattehīti sabbehi sarīrāvayavehi, sakalehi aṅgapaccaṅgehi obhāsatīti adhippāyo, hetumhi cetaṃ karaṇavacanaṃ. Sabbā obhāsate disāti sabbāpi dasadisā vijjotati. ‘‘Obhāsare’’tipi paṭhanti, tesaṃ sabbā disāti bahuvacanameva daṭṭhabbaṃ.

77. “With all limbs” means with all parts of the body, with all limbs and minor limbs—this is the intended meaning; and this is an instrumental case indicating cause. “All directions shine” means all ten directions radiate light. Some also read it as “Obhāsare” (they shine); in their view, “all directions” should be understood as plural.

81. Padīpakālamhīti padīpakaraṇakāle, padīpujjalanayogge andhakāreti attho. Tenāha ‘‘yo andhakāramhi timīsikāya’’nti, bahale [Pg.47] mahandhakāreti attho. Dadāti dīpanti padīpaṃ ujjālento vā anujjālento vā padīpadānaṃ dadāti, padīpopakaraṇāni dakkhiṇeyye uddissa pariccajati. Upapajjati jotirasaṃ vimānanti paṭisandhiggahaṇavasena jotirasaṃ vimānaṃ upagacchatīti. Sesaṃ vuttanayameva.

81. “At the time for a lamp” means at the time for preparing a lamp, that is, in darkness suitable for lighting a lamp. Therefore, it is said: “who in the darkness, in the gloom”—meaning in dense, great darkness. “Gives a lamp” means one who, whether lighting a lamp or not, gives the gift of a lamp; one relinquishes the lamp's accessories, dedicating them to those worthy of offerings. “Is reborn in a luminous mansion” means that by way of rebirth-linking, one arrives at a luminous mansion. The rest is just as has been explained.

Atha yathāpucchite atthe devatāya kathite thero tameva kathaṃ aṭṭhuppattiṃ katvā dānādikathāya tassā kallacittādibhāvaṃ ñatvā saccāni pakāsesi, saccapariyosāne saparivārā sā devatā sotāpattiphale patiṭṭhahi. Thero tato āgantvā taṃ pavattiṃ bhagavato ārocesi, bhagavā tasmiṃ vatthusmiṃ sampattaparisāya vitthārena dhammaṃ desesi. Sā desanā mahājanassa sātthikā jātā, mahājano visesato dīpadāne sakkaccakārī ahosīti.

Then, when the deity had explained the meaning as she had been asked, the Elder, making that very conversation the occasion for his teaching and, through a discourse on generosity and so forth, knowing her readiness of mind, expounded the Truths. At the conclusion of the Truths, that deity, along with her retinue, was established in the fruit of stream-entry. The Elder then returned from there and reported that event to the Blessed One. The Blessed One taught the Dhamma in detail to the assembly that had gathered on that occasion. That teaching was beneficial to the great multitude, and the great multitude became especially reverent in the offering of lamps.

Dīpavimānavaṇṇanā niṭṭhitā.

The commentary on the Lamp Mansion is concluded.

10. Tiladakkhiṇavimānavaṇṇanā

10. The Commentary on the Sesame-Offering Celestial Mansion

Abhikkantena vaṇṇenāti tiladakkhiṇavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena ca samayena rājagahe aññatarā itthī gabbhinī tile dhovitvā ātape sukkhāpeti telaṃ kātukāmā. Sā ca parikkhīṇāyukā taṃ divasameva cavanadhammā, nirayasaṃvattanikaṃ cassā kammaṃ okāsaṃ katvā ṭhitaṃ. Atha naṃ bhagavā paccūsavelāyaṃ lokaṃ volokento dibbacakkhunā disvā cintesi ‘‘ayaṃ itthī ajja kālaṃ katvā niraye nibbattissati, yaṃnūnāhaṃ tilabhikkhāpaṭiggahaṇena taṃ saggūpagaṃ kareyya’’nti. So sāvatthito taṅkhaṇeneva rājagahaṃ gantvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahe piṇḍāya caranto anupubbena tassā gehadvāraṃ pāpuṇi. Sā itthī bhagavantaṃ passitvā sañjātapītisomanassā sahasā uṭṭhahitvā katañjalī aññaṃ dātabbayuttakaṃ apassantī hatthapāde dhovitvā tile rāsiṃ katvā ubhohi hatthehi pariggahetvā añjalipūraṃ tilaṃ bhagavato patte ākiritvā bhagavantaṃ vandi. Taṃ bhagavā anukampamāno [Pg.48] ‘‘sukhinī hohī’’ti vatvā pakkāmi. Sā tassā rattiyā paccūsasamaye kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne suttapabuddhā viya nibbatti.

“With exceedingly beautiful appearance”—this is the Tiladakkhiṇāvimāna. What is its origin story? The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Monastery. At that time, a certain pregnant woman in Rājagaha, desiring to make oil, washed sesame seeds and was drying them in the sun. Her lifespan was exhausted, and she was of a nature to pass away that very day; and a kamma of hers that leads to hell, having found its opportunity, stood ready. Then the Blessed One, surveying the world at dawn with his divine eye, saw her and thought: “This woman, having passed away today, will be reborn in hell. What if I, by accepting an alms-offering of sesame, were to cause her to attain a heavenly state?” He, having gone from Sāvatthī to Rājagaha in that very moment, in the forenoon, having dressed and taken his bowl and robe, while wandering for alms in Rājagaha, successively arrived at her house door. That woman, upon seeing the Blessed One, with joy and happiness having arisen, rose up in haste, and with palms joined in reverence, not seeing anything else suitable to give, washed her hands and feet, made a heap of the sesame seeds, took them up with both hands, and pouring a handful of sesame into the Blessed One’s bowl, paid homage to the Blessed One. The Blessed One, having compassion for her, said, “May you be happy,” and departed. She, having passed away at dawn that night, was reborn in the Tāvatiṃsa realm in a golden celestial mansion twelve yojanas in extent, as if awakening from sleep.

Athāyasmā mahāmoggallāno devacārikaṃ caranto taṃ accharāsahassaparivutaṃ mahatiyā deviddhiyā virocamānamupagantvā –

Then the Venerable Mahāmoggallāna, while traveling on a celestial journey, approached her as she was shining with great divine splendor, surrounded by a thousand celestial nymphs, and asked:

85.

85.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“With surpassing beauty, O deity, you stand, illuminating all directions like the Osadhī star.

86.

86.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion of such a kind? By what does it succeed for you here? And by what do enjoyments arise for you, whatever are dear to the mind?

87.

87.

‘‘Pucchāmi taṃ devi mahānubhāve,Manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – pucchi;

“I ask you, O goddess of great might, what merit did you perform when you were a human being? By what means are you so resplendent in power, and your complexion illuminates all directions?”—thus he asked.

88.

88.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, with a pleased mind, being questioned by Moggallāna, answered the question she was asked, as to which kamma this is the fruit of.

89.

89.

‘‘Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke.

“When I was a human being among humans, in a previous birth in the human world,

90.

90.

‘‘Addasaṃ virajaṃ buddhaṃ, vippasannamanāvilaṃ;

Āsajja dānaṃ adāsiṃ, akāmā tiladakkhiṇaṃ;

Dakkhiṇeyyassa buddhassa, pasannā sehi pāṇibhi.

“I saw the stainless Buddha, perfectly serene and unclouded; having met him, I gave a gift without prior intent, an offering of sesame seeds, to the Buddha, worthy of offerings, with faith, with my own hands.

91.

91.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, such is my complexion; because of that, it succeeds for me here. And enjoyments arise for me, whatever are dear to the mind.

92.

92.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“I declare to you, O bhikkhu of great might, the merit I performed when I was a human being; because of that, I am so resplendent in power, and my complexion illuminates all directions.”

Sā vissajjesi.

Thus she answered.

90. Tattha [Pg.49] āsajjāti ayaṃ āsajja-saddo ‘‘āsajja naṃ tathāgata’’ntiādīsu (cūḷava. 350) ghaṭṭena āgato. ‘‘Āsajja dānaṃ detī’’tiādīsu (dī. ni. 3.336; a. ni. 8.31) samāgame. Idhāpi samāgameyeva daṭṭhabbo. Tasmā āsajjāti samāgantvā, samavāyena sampatvāti attho. Tenāha ‘‘akāmā’’ti. Sā hi deyyadhammasaṃvidhānapubbakaṃ purimasiddhaṃ dānasaṅkappaṃ vinā sahasā sampatte bhagavati pavattitaṃ tiladānaṃ sandhāyāha ‘‘āsajja dānaṃ adāsiṃ, akāmā tiladakkhiṇa’’nti. Sesaṃ vuttanayameva.

90. Herein, regarding `āsajja`: this word `āsajja` appears in the sense of ‘contact’ in passages such as “`āsajja naṃ tathāgata`” (Cv.V.27.4). In passages such as “`āsajja dānaṃ deti`” (DN 33; AN 8.31), it is in the sense of ‘meeting’. Here too, it should be understood as ‘meeting’. Therefore, `āsajja` means ‘having met,’ that is, ‘having come together by circumstance and arrived.’ Hence, it is said, ‘`akāmā`’ (without prior intent). For she, referring to the offering of sesame seeds that was given suddenly upon the arrival of the Blessed One—without a previously established intention to give, preceded by the arrangement of a gift-worthy item—said: “Having met him, I gave a gift without prior intent, an offering of sesame seeds.” The rest is just as has been explained.

Tiladakkhiṇavimānavaṇṇanā niṭṭhitā.

The Exposition of the Tiladakkhiṇa Celestial Mansion is concluded.

11. Paṭhamapatibbatāvimānavaṇṇanā

11. The Exposition of the First Devoted Wife's Mansion

Koñcā mayūrā diviyā ca haṃsāti patibbatāvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tattha aññatarā itthī patibbatā ahosi bhattu anukūlavattinī khamā padakkhiṇaggāhinī, na kuddhāpi paṭippharati, apharusavācā saccavādinī saddhā pasannā yathāvibhavaṃ dānāni ca adāsi. Sā kenacideva rogena phuṭṭhā kālaṃ katvā tāvatiṃsabhavane nibbatti. Athāyasmā mahāmoggallāno purimanayeneva devacārikaṃ caranto taṃ devadhītaraṃ mahatiṃ sampattiṃ anubhavantiṃ disvā tassā samīpamupagato. Sā accharāsahassaparivutā saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍitattabhāvā therassa pādesu sirasā vanditvā ekamantaṃ aṭṭhāsi. Theropi tāya katapuññakammaṃ pucchanto –

The Mansion of the Devoted Wife, [beginning with the verse,] 'Cranes, peacocks, and celestial swans...' What was its origin? The Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. There, a certain woman was devoted to her husband, compliant with her husband's wishes, patient, and receptive to his counsel; even when angry, she did not speak back harshly. She was gentle-spoken, truthful, endowed with faith and confidence, and according to her means, she also gave gifts. Afflicted by some illness, she passed away and was reborn in the Tāvatiṃsa heaven. Then the Venerable Mahāmoggallāna, wandering among the devas as before, saw that deva-daughter enjoying great prosperity and approached her. She, surrounded by a thousand nymphs, her body adorned with ornaments worth sixty cartloads, bowed her head at the Elder’s feet and stood to one side. The Elder, inquiring about the meritorious deeds she had done, asked:

93.

93.

‘‘Koñcā mayūrā diviyā ca haṃsā, vaggussarā kokilā sampatanti;

Pupphābhikiṇṇaṃ rammamidaṃ vimānaṃ, anekacittaṃ naranārisevitaṃ.

“Cranes, peacocks, and celestial swans, and cuckoos with melodious voices fly about; this delightful mansion, strewn with flowers, variously adorned, is frequented by men and women.”

94.

94.

‘‘Tatthacchasi devi mahānubhāve, iddhī vikubbanti anekarūpā;

Imā ca te accharāyo samantato, naccanti gāyanti pamodayanti ca.

“There you dwell, O goddess of great might, displaying psychic powers of various forms; and these nymphs of yours all around dance, sing, and delight you.”

95.

95.

‘‘Deviddhipattāsi [Pg.50] mahānubhāve,Manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – āha;

“You have attained divine psychic power, O you of great might. When you were human, what merit did you perform? By what means are you of such radiant power, and your complexion shines in all directions?” he asked.

96.

96.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, pleased, being questioned by Moggallāna, answered the question she was asked, explaining of what deed this is the fruit.

97.

97.

‘‘Ahaṃ manussesu manussabhūtā, patibbatānaññamanā ahosiṃ;

Mātāva puttaṃ anurakkhamānā, kuddhāpihaṃ nappharusaṃ avocaṃ.

“When I was a human being among humans, I was devoted to my husband, with a mind for no other. Like a mother protecting her child, even when angry, I did not speak harshly.”

98.

98.

‘‘Sacce ṭhitā mosavajjaṃ pahāya, dāne ratā saṅgahitattabhāvā;

Annañca pānañca pasannacittā, sakkacca dānaṃ vipulaṃ adāsiṃ.

“Established in truth, having abandoned false speech, I delighted in giving and was of a supportive nature. With a confident mind, I respectfully gave an abundant gift of food and drink.”

99.

99.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, my complexion is such as this; because of that, I prosper here. And possessions arise for me, whatever are dear to my mind.”

100.

100.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“I shall tell you, O monk of great power, the merit I performed when I was a human being; because of that, I am thus of radiant power, and my complexion illuminates all directions.”

Sā devatā vissajjesi.

Thus, that deity answered.

93. Tattha koñcāti koñcasakuṇā, ye ‘‘sārasā’’tipi vuccanti. Mayūrāti morā. Diviyāti dibbānubhāvā. Idañhi padaṃ ‘‘diviyā koñcā, diviyā mayūrā’’tiādinā catūhipi padehi yojetabbaṃ. Haṃsāti suvaṇṇahaṃsādihaṃsā. Vaggussarāti madhurassarā. Kokilāti kāḷakokilā ceva sukkakokilā ca. Sampatantīti devatāya abhiramaṇatthaṃ kīḷantā [Pg.51] laḷantā samantato patanti vicaranti. Koñcādirūpena hi devatāya ratijananatthaṃ parivārabhūtā devatā kīḷantā laḷantā ‘‘koñcā’’tiādinā vuttā. Pupphābhikiṇṇanti ganthitāganthitehi nānāvidharatanakusumehi okiṇṇaṃ. Rammanti ramaṇīyaṃ, manoramanti attho. Anekacittanti anekehi uyyānakapparukkhapokkharaṇiādīhi vimānesu ca anekehi bhittivisesādīhi cittaṃ. Naranārisevitanti parivārabhūtehi devaputtehi devadhītāhi ca upasevitaṃ.

93. Therein, ‘koñcā’ means cranes, which are also called ‘sārasā.’ ‘Mayūrā’ means peacocks. ‘Diviyā’ means of divine power. Indeed, this term should be connected with all four terms, such as ‘divine cranes, divine peacocks,’ and so on. ‘Haṃsā’ means swans, such as golden swans. ‘Vaggussarā’ means sweet-voiced. ‘Kokilā’ means both black cuckoos and white cuckoos. ‘Sampatanti’ means for the great delight of the deity, they fly about all around, playing and being graceful. Indeed, deities who are attendants, playing and being graceful in the form of cranes and so forth to generate delight for the deity, are referred to as ‘cranes’ and so on. ‘Pupphābhikiṇṇa’ means strewn with various kinds of jewel-like flowers, both strung and unstrung. ‘Ramma’ means delightful; the meaning is charming to the mind. ‘Anekacitta’ means variegated with numerous gardens, wish-fulfilling trees, ponds, and so forth, and in the mansions with various special walls and so on. ‘Naranārisevita’ means attended by attendant divine sons and divine daughters.

94. Iddhī vikubbanti anekarūpāti nānārūpānaṃ vidaṃsanena anekarūpā kammānubhāvasiddhā iddhī vikubbantī vikubbaniddhiyo valañjentī acchasīti yojanā.

94. Regarding ‘Iddhī vikubbanti anekarūpā,’ the construction is: You dwell, transforming the psychic power accomplished by the power of kamma, becoming of many forms by the destruction of various forms, and wielding the powers of transformation.

97. Anaññamanāti patibbatā, patito aññasmiṃ mano etissāti aññamanā, na aññamanāti anaññamanā, mayhaṃ sāmikato aññasmiṃ purise pāpakaṃ cittaṃ na uppādesinti attho. Mātāva puttaṃ anurakkhamānāti yathā mātā puttaṃ, evaṃ mayhaṃ sāmikaṃ, sabbepi vā satte hitesitāya ahitāpanayanakāmatāya ca anuddayamānā. Kuddhāpihaṃ nappharusaṃ avocanti parena kataṃ aphāsukaṃ paṭicca kuddhāpi samānā ahaṃ pharusavacanaṃ na kathesiṃ, aññadatthu piyavacanameva abhāsinti adhippāyo.

97. ‘Anaññamanā’ means a devoted wife (`patibbatā`). ‘Aññamanā’ is one whose mind is on another apart from her husband; ‘anaññamanā’ is one who is not ‘aññamanā.’ The meaning is: ‘I did not give rise to a wicked thought toward another man apart from my husband.’ ‘Mātāva puttaṃ anurakkhamānā’ means: just as a mother protects her child, so too was I compassionate toward my husband, or indeed toward all beings, due to wishing for their welfare and desiring the removal of what is not for their welfare. ‘Kuddhāpihaṃ nappharusaṃ avocaṃ’ means: even when angered on account of an unpleasant action by another, I did not speak a harsh word; on the contrary, I spoke only pleasant words—this is the intended meaning.

98. Sacce ṭhitāti sacce patiṭṭhitā. Yasmā musāvādā veramaṇiyā sacce patiṭṭhitā nāma hoti, na kadāci saccavacanamattenāti āha – mosavajjaṃ pahāyāti musāvādaṃ pahāya. Dāne ratāti dāne abhiratā, yuttappayuttāti attho. Saṅgahitattabhāvāti saṅgahavatthūhi attānaṃ viya sabhāveneva paresaṃ saṅgaṇhanasīlā annañca pānañca kammaphalasaddhāya pasannacittā sakkaccaṃ cittīkārena adāsiṃ, aññañca vatthādidānaṃ vipulaṃ uḷāraṃ adāsinti yojanā. Sesaṃ vuttanayameva.

98. ‘Sacce ṭhitā’ means established in truth. Because by abstaining from false speech one is called ‘established in truth’, and not by merely speaking the truth on some occasion, with this intention, it is said: ‘mosavajjaṃ pahāya’ means having abandoned false speech. ‘Dāne ratā’ means greatly delighting in giving, being engaged and devoted; this is the meaning. ‘Saṅgahitattabhāvā’ means: by her very nature, she was disposed to support others with the bases of sympathy as she would herself. The construction is as follows: ‘With a confident mind, having faith in the fruit of kamma, I gave food and drink carefully and with respect. And I gave other vast and excellent gifts such as clothing.’ The remainder is in the same way as has been stated.

Patibbatāvimānavaṇṇanā niṭṭhitā.

The Exposition of the Devoted Wife's Mansion is concluded.

12. Dutiyapatibbatāvimānavaṇṇanā

12. The Exposition of the Second Devoted Wife's Mansion

Veḷuriyathambhanti [Pg.52] dutiyapatibbatāvimānaṃ. Tassa kā uppatti? Sāvatthiyaṃ kira aññatarā upāsikā patibbatā hutvā saddhā pasannā pañca sīlāni suvisuddhāni katvā rakkhi, yathāvibhavañca dānāni adāsi, sā kālaṃ katvā tāvatiṃsabhavane uppajji. Sesaṃ heṭṭhā vuttanayameva.

The Vimāna story beginning 'Veḷuriyathambhaṃ' is the second Patibbatā Vimāna. What is its origin? It is said that in Sāvatthī a certain female lay disciple, being devoted to her husband and endowed with faith and confidence, kept the five precepts perfectly pure and gave gifts according to her means. Having passed away, she was reborn in the Tāvatiṃsa realm. The remainder is in the same way as has been stated below.

101.

101.

‘‘Veḷuriyathambhaṃ ruciraṃ pabhassaraṃ, vimānamāruyha anekacittaṃ;

Tatthacchasi devi mahānubhāve, uccāvacā iddhi vikubbamānā;

Imā ca te accharāyo samantato, naccanti gāyanti pamodayanti ca.

“Having ascended a delightful, radiant vimāna with beryl pillars, variously adorned, O goddess of great power, you dwell there, manifesting diverse supernormal powers. And these celestial nymphs all around you dance, sing, and cause you delight.”

102.

102.

‘‘Deviddhipattāsi mahānubhāve,Manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – pucchi;

“O mighty one, possessed of divine power, what merit did you perform when you were a human being? By what are you thus blazing with glory, and your complexion illuminates all directions?”—thus he asked.

103.

103.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, with mind uplifted, being questioned by Moggallāna, having been asked the question, explained of which kamma this is the fruit.

104.

104.

‘‘Ahaṃ manussesu manussabhūtā, upāsikā cakkhumato ahosiṃ;

Pāṇātipātā viratā ahosiṃ, loke adinnaṃ parivajjayissaṃ.

“When I was a human among humans, I was a female lay disciple of the Seeing One. I abstained from the destruction of life, and I avoided taking what is not given in the world.”

105.

105.

‘‘Amajjapā no ca musā abhāṇiṃ, sakena sāminā ahosiṃ tuṭṭhā;

Annañca pānañca pasannacittā, sakkacca dānaṃ vipulaṃ adāsiṃ.

“I was not a drinker of intoxicants and I spoke no falsehood; I was content with my own husband. With a confident mind, I carefully gave an abundant gift of food and drink.”

106.

106.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, such is my complexion; because of that, I prosper here; and whatever enjoyments are dear to my heart arise for me.”

107.

107.

‘‘Akkhāmi [Pg.53] te bhikkhu mahānubhāva,Manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā,Vaṇṇo ca me sabbadisā pabhāsatī’’ti. – vissajjesi;

“I declare to you, O monk of great power, the merit I performed when I was a human being. Because of that, I am thus blazing with glory, and my complexion illuminates all directions,” she answered.

101. Tattha veḷuriyathambhanti veḷuriyamaṇimayathambhaṃ. Ruciranti ramaṇīyaṃ. Pabhassaranti ativiya bhāsuraṃ. Uccāvacāti uccā ca avacā ca, vividhāti attho.

101. Herein, ‘veḷuriyathambhaṃ’ means a pillar made of beryl gem. ‘Ruciraṃ’ means delightful. ‘Pabhassaraṃ’ means exceedingly brilliant. ‘Uccāvaca’ means high and low, that is, diverse.

104-5. Upāsikāti saraṇagamanena upāsikālakkhaṇe ṭhitā. Vuttañhi –

104–105. ‘Upāsikā’ means one established in the characteristics of a female lay disciple through going for refuge. For it has been said:

‘‘Yato kho, mahānāma, ariyasāvako buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, ettāvatā kho, mahānāma, ariyasāvako upāsako hotī’’ti (saṃ. ni. 5.1033).

“Mahānāma, when a noble disciple has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge, to that extent, Mahānāma, a noble disciple is a lay follower.” (saṃ. ni. 5.1033).

Cakkhumatoti pañcahi cakkhūhi cakkhumato buddhassa bhagavato. Evaṃ upāsikābhāvakittanena āsayasuddhiṃ dassetvā payogasuddhiṃ dassetuṃ ‘‘pāṇātipātā viratā’’tiādi vuttaṃ. Tattha sakena sāminā ahosiṃ tuṭṭhāti micchācārāveramaṇimāha. Sesaṃ heṭṭhā vuttasadisameva.

‘Cakkhumato’ refers to the Blessed One, the Buddha, who is endowed with the five eyes. Thus, having shown the purity of her intention by declaring her status as a female lay disciple, in order to show the purity of her practice, it is said: ‘pāṇātipātā viratā’, and so forth. Herein, ‘sakena sāminā ahosiṃ tuṭṭhā’ refers to abstaining from sexual misconduct. The rest is similar to what was stated below.

Dutiyapatibbatāvimānavaṇṇanā niṭṭhitā.

The Explanation of the Second Patibbatā Vimāna is concluded.

13. Paṭhamasuṇisāvimānavaṇṇanā

13. Explanation of the First Suṇisā Vimāna

Abhikkantena vaṇṇenāti suṇisāvimānaṃ. Tassa kā uppatti? Sāvatthiyaṃ aññatarasmiṃ gehe ekā kulasuṇhā gehaṃ piṇḍāya paviṭṭhaṃ khīṇāsavattheraṃ disvā sañjātapītisomanassā ‘‘idaṃ mayhaṃ uttamaṃ puññakkhettaṃ upaṭṭhita’’nti attanā laddhaṃ pūvabhāgaṃ ādāya ādarena therassa upanesi, thero taṃ paṭiggahetvā anumodanaṃ katvā gato. Sā aparabhāge kālaṃ [Pg.54] katvā tāvatiṃsabhavane uppajji. Sesaṃ sabbaṃ heṭṭhā vuttasadisameva. Tena vuttaṃ –

“With surpassing radiance” refers to the Suṇisā Vimāna. What is its origin? In Sāvatthī, in a certain household, a daughter-in-law saw an elder, one whose taints were destroyed (khīṇāsava), who had entered the house for alms. Filled with joy and gladness, she thought: “This supreme field of merit has presented itself to me.” Taking the portion of cake she had obtained, she respectfully offered it to the elder. The elder accepted it, gave an anumodanā, and departed. Later, having passed away, she was reborn in the Tāvatiṃsa realm. The rest is entirely similar to what was stated below. Therefore, it has been said:

108.

108.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“O deity, you stand with surpassing beauty, illuminating all directions like the morning star.”

109.

109.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your radiance such? By what do you prosper here? And whatever enjoyments are dear to your mind arise for you.”

110.

110.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O goddess of great power, what merit did you perform when you were a human being? By what are you thus blazing with power, and your radiance shines in all directions?”

111.

111.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, delighted, questioned by Moggallāna, being asked a question, explained of which kamma this is the fruit.

112.

112.

‘‘Ahaṃ manussesu manussabhūtā, suṇisā ahosiṃ sasurassa gehe.

“When I was a human among humans, I was a daughter-in-law in my father-in-law’s house.”

113.

113.

‘‘Addasaṃ virajaṃ bhikkhuṃ, vippasannamanāvilaṃ;

Tassa adāsahaṃ pūvaṃ, pasannā sehi pāṇibhi;

Bhāgaḍḍhabhāgaṃ datvāna, modāmi nandane vane.

“I saw a monk stainless, serene, and unclouded; to him I gave a cake with a confident mind and with my own hands; having given half my portion, I rejoice in the Nandana Grove.”

114.

114.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, my radiance is such; because of that, I prosper here; and whatever enjoyments are dear to my mind arise for me.”

115.

115.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I declare to you, O monk of great power, the merit I performed when I was a human being; because of that, I am thus blazing with power, and my radiance shines in all directions.”

112. Tattha suṇisāti puttassa bhariyā. Itthiyā hi sāmikassa pitā ‘‘sasuro’’ti vuccati, tassa ca sā ‘‘suṇisā’’ti. Taṃ sandhāya ‘‘suṇisā ahosiṃ sasurassa gehe’’ti.

112. Herein, ‘suṇisā’ means a son’s wife. For a woman’s husband’s father is called ‘sasuro’, and she is his ‘suṇisā’. With reference to this, it is said: “I was a daughter-in-law in my father-in-law’s house.”

113. Bhāgaḍḍhabhāganti [Pg.55] attanā laddhapaṭivīsato upaḍḍhabhāgaṃ. Modāmi nandane vaneti therena nandanavane diṭṭhatāya āha. Sesaṃ vuttanayameva.

113. ‘Bhāgaḍḍhabhāgaṃ’ means half the portion from the share received for oneself. ‘Modāmi nandane vane’ is said because the Elder saw her in the Nandana Grove. The rest is in the very manner already stated.

Suṇisāvimānavaṇṇanā niṭṭhitā.

The Explanation of the Suṇisā Vimāna is concluded.

14. Dutiyasuṇisāvimānavaṇṇanā

14. Explanation of the Second Suṇisā Vimāna

Abhikkantena vaṇṇenāti dutiyasuṇisāvimānaṃ. Ettha pana apubbaṃ natthi, aṭṭhuppattiyaṃ kummāsadānameva viseso. Tena vuttaṃ –

The Vimāna story beginning 'Abhikkantena vaṇṇena' is the Second Suṇisā Vimāna. Herein, there is nothing new; in the origin story, the gift of barley-meal is the only distinction. Therefore, it was said:

116.

116.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“With surpassing radiance, O deity, you stand, illuminating all directions like the morning star.”

117.

117.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your radiance such? By what do you prosper here? And whatever enjoyments are dear to your mind arise for you?”

118.

118.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O goddess of great power, what merit did you perform when you were a human being? By what are you thus blazing with power, and your radiance shines in all directions?”

119.

119.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, with a pleased mind, being questioned by Moggallāna, answered the question asked, explaining of what kamma this is the fruit.

120.

120.

‘‘Ahaṃ manussesu manussabhūtā, suṇisā ahosiṃ sasurassa gehe.

When I was a human being among humans, I was a daughter-in-law in my father-in-law's house.

121.

121.

‘‘Addasaṃ virajaṃ bhikkhuṃ, vippasannamanāvilaṃ;

Tassa adāsahaṃ bhāgaṃ, pasannā sehi pāṇibhi;

Kummāsapiṇḍaṃ datvāna, modāmi nandane vane.

I saw a monk free from defilements, with a very clear and untroubled mind. To him I gave a portion, with faith and with my own hands. Having given a lump of barley-meal, I rejoice in the Nandana Grove.

122.

122.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

Because of that, my radiance is such; because of that, it succeeds for me here; and for me arise all the enjoyments that are dear to my mind.

123.

123.

‘‘Akkhāmi [Pg.56] te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

I declare to you, O monk of great power, the merit I performed when I was a human being. Because of that, I am thus of blazing power, and my radiance shines in all directions.

121. Tattha bhāganti kummāsakoṭṭhāsaṃ. Tenāha ‘‘kummāsapiṇḍaṃ datvānā’’ti. Kummāsoti ca yavakummāso vutto. Sesaṃ vuttanayameva.

121. Herein, 'portion' (bhāga) means a share of barley-meal. Therefore it is said, "Having given a lump of barley-meal." And 'barley-meal' (kummāsa) is said to be meal of barley. The rest is as has been explained.

Dutiyasuṇisāvimānavaṇṇanā niṭṭhitā.

The Explanation of the Second Daughter-in-Law's Mansion is concluded.

15. Uttarāvimānavaṇṇanā

15. The Explanation of the Mansion of Uttarā

Abhikkantena vaṇṇenāti uttarāvimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena ca samayena puṇṇo nāma duggatapuriso rājagahaseṭṭhiṃ upanissāya jīvati, tassa bhariyā uttarā, uttarā ca nāma dhītāti dve eva gehamānusakā. Athekadivasaṃ rājagahe ‘‘mahājanena sattāhaṃ nakkhattaṃ kīḷitabba’’nti ghosanaṃ kariṃsu. Taṃ sutvā seṭṭhi pātova āgataṃ puṇṇaṃ ‘‘tāta, amhākaṃ parijano nakkhattaṃ kīḷitukāmo, tvaṃ kiṃ nakkhattaṃ kīḷissasi, udāhu bhatiṃ karissasī’’ti āha. ‘‘Sāmi, nakkhattaṃ nāma sadhanānaṃ hoti, mama pana gehe svātanāya yāgutaṇḍulānipi natthi, kiṃ me nakkhattena? Goṇe labhanto kasituṃ gamissāmī’ti. ‘‘Tena hi goṇe gaṇhassū’’ti. So balavagoṇe ca bhaddanaṅgalañca gahetvā ‘‘bhadde, nāgarā nakkhattaṃ kīḷanti, ahaṃ daliddatāya bhatiṃ kātuṃ gamissāmi, mayhampi tāva ajja diguṇaṃ nivāpaṃ pacitvā bhattaṃ āhareyyāsī’’ti bhariyaṃ vatvā khettaṃ agamāsi.

The Vimanavatthu beginning with 'With surpassing radiance' is the Uttarā Mansion. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. At that time, a poor man named Puṇṇa lived dependent on the chief merchant of Rājagaha. His wife was named Uttarā, and he had a daughter also named Uttarā; these two were the women of the household. One day, an announcement was made in Rājagaha: "The people shall celebrate the festival for seven days." Hearing this, the chief merchant said to Puṇṇa, who had come early in the morning: "My dear, our household wishes to enjoy the festival. Will you join the festival, or will you do work for wages?" "Master, a festival is for the wealthy. In my house, there is not even rice for gruel for tomorrow—what use is the festival to me? I will take the oxen and go plowing." "Then take the oxen." So he took strong oxen and a good plow, and having said to his wife, "Dear woman, the city-dwellers are celebrating the festival. Due to poverty, I must go to work for wages. For my sake, cook double the usual portion today and bring the meal," he went to the field.

Sāriputtattheropi sattāhaṃ nirodhasamāpanno tato vuṭṭhāya ‘‘kassa nu kho ajja mayā saṅgahaṃ kātuṃ vaṭṭatī’’ti olokento puṇṇaṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā ‘‘saddho nu kho esa, sakkhissati [Pg.57] vā me saṅgahaṃ kātu’’nti olokento tassa saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca tappaccayā ca tassa mahāsampattipaṭilābhaṃ ñatvā pattacīvaraṃ ādāya tassa kasanaṭṭhānaṃ gantvā āvāṭatīre ekaṃ gumbaṃ olokento aṭṭhāsi. Puṇṇo theraṃ disvāva kasiṃ ṭhapetvā pañcapatiṭṭhitena theraṃ vanditvā ‘‘dantakaṭṭhena attho bhavissatī’’ti dantakaṭṭhaṃ kappiyaṃ katvā adāsi. Athassa thero pattañca parissāvanañca nīharitvā adāsi. So ‘‘pānīyena attho bhavissatī’’ti taṃ ādāya pānīyaṃ parissāvetvā adāsi.

The Elder Sāriputta also, having emerged after seven days from the attainment of cessation, surveyed, thinking, “Whom should I assist today?” Seeing Puṇṇa within the net of his knowledge and considering, “Is this man faithful? Will he be able to render support to me?”, he discerned his faith, his capability to render support, and that as a result he would gain great prosperity. Taking his bowl and robe, he went to his plowing site and stood observing a bush by the bank of a well. Puṇṇa, upon seeing the Thera, stopped his plowing, paid homage with the five-point prostration, and thinking, 'He will have need of a tooth-stick,' prepared a suitable tooth-stick and offered it. Then the Thera took out his bowl and water-strainer and gave them to him. He, thinking, “There will be a need for drinking water,” took them, strained the drinking water, and offered it.

Thero cintesi ‘‘ayaṃ paresaṃ pacchimagehe vasati, sacassa gehadvāraṃ gamissāmi, imassa bhariyā maṃ daṭṭhuṃ na sakkhissati, yāvassa bhariyā bhattaṃ ādāya maggaṃ paṭipajjati, tāva idheva bhavissāmī’’ti. So tattheva thokaṃ vītināmetvā tassā maggāruḷhabhāvaṃ ñatvā antonagarābhimukho pāyāsi. Sā antarāmagge theraṃ disvā cintesi ‘‘appekadāhaṃ deyyadhamme sati ayyaṃ na passāmi, appekadā me ayyaṃ passantiyā deyyadhammo na hoti, ajja pana me ayyo ca diṭṭho, deyyadhammo cāyaṃ atthi, karissati nu kho me saṅgaha’’nti. Sā bhattabhājanaṃ otāretvā theraṃ pañcapatiṭṭhitena vanditvā ‘‘bhante, idaṃ lūkhaṃ vā paṇītaṃ vāti acintetvā dāsassa vo saṅgahaṃ karothā’’ti āha. Atha thero pattaṃ upanāmetvā tāya ekena hatthena bhājanaṃ dhāretvā ekena hatthena tato bhattaṃ dadamānāya upaḍḍhabhatte dinne ‘‘ala’’nti hatthena pattaṃ pidahi. Sā ‘‘bhante, ekova paṭivīso, na sakkā dvidhā kātuṃ, tumhākaṃ dāsassa idhalokasaṅgahaṃ akatvā paralokasaṅgahaṃ karotha, niravasesameva dātukāmāmhī’’ti vatvā sabbamevassa patte patiṭṭhāpetvā ‘‘tumhehi diṭṭhadhammassa bhāginī assa’’nti patthanaṃ akāsi. Thero ‘‘evaṃ hotū’’ti vatvā ṭhitakova anumodanaṃ katvā ekasmiṃ udakaphāsukaṭṭhāne nisīditvā bhattakiccaṃ akāsi. Sāpi paṭinivattitvā taṇḍule pariyesitvā bhattaṃ paci.

The Elder thought, "This man lives in the back of another's house. If I go to his house-door, his wife will not be able to see me. I will remain right here until his wife takes the food and sets out on the road." He, having passed a little time in that very place, and having known that she had set out on the road, proceeded facing towards the inner city. She, seeing the Elder in the middle of the road, thought: "Sometimes, when I have an offering, I do not see the noble one; and sometimes, when seeing the noble one, I have no offering. But today, I have both seen the noble one and this offering is present. I wonder, will he show me kindness?" She set down the food vessel, paid homage to the Elder with the five-point prostration, and said, "Venerable sir, without considering whether this is coarse or fine, please show kindness to your servant." Then the Elder held out his bowl. While she held the vessel with one hand and gave rice from it with the other, when half the rice had been given, he said, "Enough," and covered the bowl with his hand. She said, "Venerable sir, it is a portion for only one person; it cannot be made into two. Not performing a kindness for your servant in this present world, please perform a kindness for the next world. I wish to give it completely, without remainder." Having said this and placed all of it in his bowl, she made an aspiration: "May I be a partaker of the Dhamma realized by you." The Elder, saying, "So be it," and having given his blessing while still standing, sat down in a comfortable place with water and performed the duty of the meal. She too returned, searched for rice, and cooked a meal.

Puṇṇopi aḍḍhakarīsamattaṃ ṭhānaṃ kasitvā jighacchaṃ sahituṃ asakkonto goṇe vissajjetvā ekaṃ rukkhachāyaṃ pavisitvā maggaṃ olokento nisīdi. Athassa bhariyā bhattamādāya gacchamānā taṃ disvāva ‘‘esa jighacchāpīḷito [Pg.58] maṃ olokento nisinno, sace maṃ ‘ativiya cirāyī’ti tajjetvā patodalaṭṭhiyā paharissati, mayā katakammaṃ niratthakaṃ bhavissati, paṭikaccevassa ārocessāmī’’ti cintetvā evamāha ‘‘sāmi, ajjekadivasaṃ cittaṃ pasādehi, mā mayā katakammaṃ niratthakaṃ kari, ahaṃ pātova te bhattaṃ āharantī antarāmagge dhammasenāpatiṃ disvā tava bhattaṃ tassa datvā puna gehaṃ gantvā bhattaṃ pacitvā āgatā, pasādehi, sāmi, citta’’nti. So ‘‘kiṃ vadesi, bhadde’’ti pucchitvā puna tamatthaṃ sutvā ‘‘bhadde, sādhu vata te kataṃ mama bhattaṃ ayyassa dadamānāya, mayāpissa ajja pātova dantakaṭṭhañca mukhodakañca dinna’’nti pasannamānaso taṃ vacanaṃ abhinanditvā ussūre laddhabhattatāya kilantakāyo tassā aṅke sīsaṃ katvā niddaṃ okkami.

Puṇṇa, having plowed a plot of land about half a karīsa in size, was unable to endure his hunger. Releasing the oxen, he entered the shade of a tree and sat watching the road. Then his wife, bringing his meal, saw him and thought, “He is sitting there afflicted by hunger, watching for me. If he should threaten me, saying, ‘You are very late,’ and strike me with the goad-stick, the deed I have done will become fruitless. I must inform him beforehand.” Thinking thus, she spoke as follows: “My lord, for this one day, please let your mind be pleased. Do not make the deed I have done fruitless. Early this morning, while bringing your meal, I saw the General of the Dhamma on the way and, having given your meal to him, I went home again, cooked a meal, and have now come. Please let your mind be pleased, my lord.” He asked, “What do you say, good lady?” and having heard the matter again, he said, “Good lady, it was indeed well done by you in giving my meal to the noble one. I myself also gave him a tooth-stick and water for the face this very morning.” With a pleased mind, he rejoiced in her words. His body being tired on account of receiving his meal so late in the day, he placed his head in her lap and fell asleep.

Athassa pātova kasitaṭṭhānaṃ paṃsucuṇṇaṃ upādāya sabbaṃ rattasuvaṇṇaṃ hutvā kaṇikārapuppharāsi viya sobhamānaṃ aṭṭhāsi. So pabuddho oloketvā bhariyaṃ āha ‘‘bhadde, etaṃ mayā kasitaṭṭhānaṃ sabbaṃ mama suvaṇṇaṃ hutvā paññāyati, kiṃ nu kho me atiussūre laddhabhattatāya akkhīni bhamantī’’ti. ‘‘Sāmi, mayhampi evameva paññāyatī’’ti. So uṭṭhāya tattha gantvā ekaṃ piṇḍaṃ gahetvā naṅgalasīse paharitvā suvaṇṇabhāvaṃ ñatvā ‘‘aho ayyassa dhammasenāpatissa dinnadāne ajjeva vipāko dassito, na kho pana sakkā ettakaṃ dhanaṃ paṭicchādetvā paribhuñjitu’’nti bhariyāya ābhataṃ bhattapātiṃ suvaṇṇassa pūretvā rājakulaṃ gantvā raññā katokāso pavisitvā rājānaṃ abhivādetvā ‘‘kiṃ tātā’’ti vutte ‘‘deva, ajja mayā kasitaṭṭhānaṃ sabbaṃ suvaṇṇarāsimeva hutvā ṭhitaṃ, suvaṇṇaṃ āharāpetuṃ vaṭṭatī’’ti āha. ‘‘Kosi tva’’nti? ‘‘Puṇṇo nāmāha’’nti. ‘‘Kiṃ pana te ajja kata’’nti? ‘‘Dhammasenāpatissa me pātova dantakaṭṭhañca mukhodakañca dinnaṃ, bhariyāyapi me mayhaṃ āhaṭabhattaṃ tasseva dinna’’nti.

Then, for him, very early in the morning, the entire plowed area, starting from the very dust, became red gold and stood shining like a heap of Kaṇikāra flowers. When he awoke, he looked and said to his wife, 'Dear lady, this entire place that I plowed appears to me as having become gold. Could it be that my eyes are spinning because of getting food so late in the day?' 'My lord, to me also it appears just so,' she said. He, having arisen, went there, took one clod, and having struck it on the head of the plow, he knew its state of being gold and thought, 'Oh! The result of the gift given to the noble General of the Dhamma has been shown this very day! Indeed, it is not possible to conceal and enjoy so much wealth.' Filling the food bowl his wife had brought with gold, he went to the royal household. Having been granted an audience by the king, he entered, paid homage to the king, and when it was said, 'What is it, my good man?' he replied, 'Your Majesty, today the entire place I plowed has become a very heap of gold. It is proper to have the gold brought.' 'Who are you?' 'I am named Puṇṇa.' 'And what deed was done by you today?' 'By me, this very morning, a tooth-stick and face-washing water were given to the General of the Dhamma. And by my wife also, the food brought for me was given to that very same elder.'

Taṃ sutvā rājā ‘‘ajjeva kira bho dhammasenāpatissa dinnadāne vipāko dassito’’ti vatvā ‘‘tāta, kiṃ karomī’’ti pucchi. ‘‘Bahūni sakaṭasahassāni pahiṇitvā suvaṇṇaṃ āharāpethā’’ti. Rājā sakaṭāni pahiṇi. Rājapurisesu ‘‘rañño santaka’’nti gaṇhantesu gahitaṃ gahitaṃ mattikāva hoti. Tehi [Pg.59] gantvā rañño ārocite ‘‘tātā, tumhehi kinti vatvā gahita’’nti puṭṭhā ‘‘tumhākaṃ santaka’’nti āhaṃsu. Tena hi, tātā, puna gacchatha, ‘‘puṇṇassa santaka’’nti vatvā gaṇhathāti. Te tathā kariṃsu gahitaṃ gahitaṃ suvaṇṇameva ahosi. Taṃ sabbaṃ āharitvā rājaṅgaṇe rāsiṃ akaṃsu, asītihatthubbedho rāsi ahosi. Rājā nāgare sannipātāpetvā āha ‘‘imasmiṃ nagare atthi kassaci ettakaṃ suvaṇṇa’’nti? ‘‘Natthi, devā’’ti. ‘‘Kiṃ panassa dātuṃ vaṭṭatī’’ti? ‘‘Seṭṭhicchattaṃ, devā’’ti. Rājā ‘‘bahudhanaseṭṭhi nāma hotū’’ti mahantena bhogena saddhiṃ tassa seṭṭhicchattaṃ adāsi.

Hearing that, the king said, “Sirs, it seems that this very day the result of the donation given to the General of the Dhamma has been shown!” Then, he asked, “My dear, what should I do?” Puṇṇa replied, “Send many thousands of carts and have them bring the gold.” The king sent the carts. When the king’s men, saying, “It is the king’s property,” took it, whatever they took turned into earth. When they went and reported this to the king, he asked them, “My dears, what did you say when you took it?” They replied, “We said, ‘It is your property.’” “In that case, my dears, go again, and saying, ‘It is Puṇṇa’s property,’ take it.” They did so, and whatever they took became veritable gold. They brought all of it and made a pile in the royal courtyard; the pile was eighty cubits high. The king had the townspeople assemble and asked, “Is there anyone in this city who has this much gold?” “There is not, Your Majesty.” “Then what is fitting to give him?” “The parasol of a seṭṭhi, Your Majesty.” The king said, “Let him be named Bahudhanaseṭṭhi,” and bestowed upon him the parasol of a seṭṭhi along with great wealth.

Atha naṃ so āha ‘‘mayaṃ, deva, ettakaṃ kālaṃ parakule vasimhā, vasanaṭṭhānaṃ no dethā’’ti. Tena hi passa, esa gumbo paññāyati, etaṃ harāpetvā gehaṃ kārehīti purāṇaseṭṭhissa gehaṭṭhānaṃ ācikkhi. So tasmiṃ ṭhāne katipāheneva gehaṃ kārāpetvā gehapavesanamaṅgalañca chattamaṅgalañca ekatova karonto sattāhaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ adāsi. Athassa satthā dānānumodanaṃ karonto anupubbiṃ kathaṃ kathesi. Dhammakathāvasāne puṇṇaseṭṭhi ca bhariyā cassa dhītā ca uttarāti tayopi janā sotāpannā ahesuṃ.

Then Puṇṇa said to the king, “Your Majesty, for so long we have lived in another’s household; please give us a place to live.” The king indicated the site of the former seṭṭhi’s house, saying, “Very well, look, that thicket is visible. Have it cleared and build a house there.” In that place, within just a few days, he had a house built. Performing both the house-entering ceremony and the seṭṭhi’s parasol ceremony together, for seven days he gave alms to the community of bhikkhus with the Buddha at its head. Then the Teacher, giving thanks for the donation, delivered a gradual discourse to him. At the conclusion of the Dhamma talk, Puṇṇa the seṭṭhi, his wife, and his daughter Uttarā—all three—became stream-enterers.

Aparabhāge rājagahaseṭṭhi puṇṇaseṭṭhino dhītaraṃ attano puttassa vāresi. So ‘‘nāhaṃ dassāmī’’ti vutto ‘‘mā evaṃ karotu, ettakaṃ kālaṃ amhe nissāya vasanteneva te sampatti laddhā, detu me puttassa te dhītara’’nti āha. So ‘‘micchādiṭṭhikā tumhe, mama dhītā tīhi ratanehi vinā vasituṃ na sakkoti, nevassa dhītaraṃ dassāmī’’ti āha. Atha naṃ bahū seṭṭhigahapatikādayo kulaputtā ‘‘mā tena saddhiṃ vissāsaṃ bhindi, dehissa dhītara’’nti yāciṃsu. So tesaṃ vacanaṃ sampaṭicchitvā āsāḷhipuṇṇamāya dhītaraṃ adāsi. Sā patikulaṃ gatakālato paṭṭhāya bhikkhuṃ vā bhikkhuniṃ vā upasaṅkamituṃ dānaṃ vā dātuṃ dhammaṃ vā sotuṃ nālattha, evaṃ aḍḍhatiyesu māsesu vītivattesu attano santike ṭhite paricārike pucchi ‘‘idāni kittakaṃ antovassaṃ avasiṭṭha’’nti? ‘‘Aḍḍhamāso, ayye’’ti. Sā mātāpitūnaṃ sāsanaṃ pahiṇi ‘‘kasmā maṃ evarūpe bandhanāgāre pakkhipiṃsu, varaṃ tumhehi maṃ lakkhaṇāhataṃ katvā paresaṃ dāsiṃ sāvetuṃ, na evarūpassa micchādiṭṭhikassa kulassa dātuṃ, āgatakālato paṭṭhāya bhikkhudassanādīsu [Pg.60] ekampi puññaṃ kātuṃ na labhāmī’’ti. Athassā pitā ‘‘dukkhitā vata me dhītā’’ti anattamanataṃ pavedetvā pañcadasa kahāpaṇasahassāni pesesi, ‘‘imasmiṃ nagare sirimā nāma gaṇikā atthi, devasikaṃ sahassaṃ gaṇhāti, imehi kahāpaṇehi taṃ ānetvā sāmikassa niyyādetvā sayaṃ yathāruci puññāni karotū’’ti sāsanañca pahiṇi. Uttarā tathā katvā sāmikena sirimaṃ disvā ‘‘kimida’’nti vutte ‘‘sāmi, imaṃ aḍḍhamāsaṃ mama sahāyikā tumhe paricaratu, ahaṃ pana imaṃ aḍḍhamāsaṃ dānañceva dātukāmā dhammañca sotukāmā’’ti āha. So taṃ abhirūpaṃ itthiṃ disvā uppannasineho ‘‘sādhū’’ti sampaṭicchi.

Later, the chief merchant of Rājagaha sought the daughter of Puṇṇa the merchant for his own son. When Puṇṇa said, 'I will not give her,' the Rājagaha merchant replied, 'Do not act thus. For so long, you have prospered by relying on us. Give your daughter to my son.' Puṇṇa said, 'You hold wrong views. My daughter cannot live without the Three Jewels. I will certainly not give my daughter to him.' Then many merchants, householders, and other men of good family pleaded with him, saying, 'Do not break your bond of trust with him. Give the daughter to his son.' Accepting their words, he gave his daughter on the Āsāḷhi full moon day. From the time she went to her husband’s household, she did not get the opportunity to approach a bhikkhu or a bhikkhunī, to give alms, or to hear the Dhamma. Thus, when two and a half months had passed, she asked her attendants standing nearby, 'How much of the rains-residence remains now?' 'Half a month, lady.' She sent a message to her parents: 'Why have you imprisoned me in such a jail? It would have been better for you to have branded me and made me a slave to others, rather than giving me to such a family of wrong views. Since coming here, I have not had the opportunity to perform even a single meritorious deed like seeing a bhikkhu.' Then her father, making his displeasure known, said, 'Alas, my daughter is suffering!' He sent fifteen thousand kahāpaṇas and a message: 'In this city, there is a courtesan named Sirimā who takes a thousand a day. With these kahāpaṇas, bring her, hand her over to your husband, and you yourself perform meritorious deeds as you wish.' Uttarā did as instructed. When her husband saw Sirimā and asked, 'What is this?' she replied, 'Master, for this half-month, let my companion attend to you. As for me, for this half-month, I wish to give alms and to hear the Dhamma.' He, seeing that exceedingly beautiful woman, felt affection arise and agreed, saying, 'Very well.'

Uttarāpi kho buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā ‘‘bhante, imaṃ aḍḍhamāsaṃ aññattha agantvā idheva bhikkhā gahetabbā’’ti satthu paṭiññaṃ gahetvā ‘‘ito dāni paṭṭhāya yāva mahāpavāraṇā, tāva satthāraṃ upaṭṭhātuṃ dhammañca sotuṃ labhissāmī’’ti tuṭṭhamānasā ‘‘evaṃ yāguṃ pacatha, evaṃ bhattaṃ pacatha, evaṃ pūvaṃ pacathā’’ti mahānase sabbakiccāni saṃvidahantī vicarati. Athassā sāmiko ‘‘sve mahāpavāraṇā bhavissatī’’ti mahānasābhimukho vātapāne ṭhatvā ‘‘kiṃ nu kho karontī sā andhabālā vicaratī’’ti oloketvā taṃ sedakilinnaṃ chārikāya okiṇṇaṃ aṅgāramasimakkhitaṃ tathā saṃvidahitvā vicaramānaṃ disvā ‘‘aho andhabālā evarūpe ṭhāne imaṃ sirisampattiṃ nānubhavati, ‘‘muṇḍakasamaṇe upaṭṭhahissāmī’ti tuṭṭhacittā vicaratī’’ti hasitvā apagañchi.

Furthermore, Uttarā invited the Bhikkhu Sangha headed by the Buddha and, having obtained the Teacher’s promise, “Venerable Sir, for this half-month, alms-food is to be received right here, without going elsewhere,” she thought with a delighted mind, “From this day forth until the Great Pavāraṇā, I shall have the opportunity to attend upon the Teacher and to hear the Dhamma.” She went about arranging all the duties in the kitchen, instructing, “Prepare the gruel like this, cook the rice like this, and make the cakes like this.” Then her husband, thinking, “Tomorrow will be the Great Pavāraṇā,” stood by a window facing the kitchen and observed, “What is this blind fool doing, bustling about?” Seeing her drenched with sweat, covered with ash, and smeared with charcoal and soot as she busied herself with the preparations, he thought, “Ah, this blind fool! In a place such as this, she does not enjoy this splendid prosperity. Thinking, ‘I will attend upon the shaven-headed ascetics,’ she goes about with a delighted mind!” Then, having laughed, he departed.

Tasmiṃ apagate tassa santike ṭhitā sirimā ‘‘kiṃ nu kho oloketvā esa hasatī’’ti teneva vātapānena olokentī uttaraṃ disvā ‘‘imaṃ oloketvā iminā hasitaṃ, addhā imassa etāya saddhiṃ santhavo atthī’’ti cintesi. Sā kira aḍḍhamāsaṃ tasmiṃ gehe bāhirakaitthī hutvā vasamānāpi taṃ sampattiṃ anubhavamānā attano bāhirakaitthibhāvaṃ ajānitvā ‘‘ahaṃ gharasāminī’’ti saññamakāsi. Sā uttarāya āghātaṃ bandhitvā ‘‘dukkhamassā uppādessāmī’’ti pāsādā oruyha mahānasaṃ pavisitvā pūvapacanaṭṭhāne pakkuthitaṃ sappiṃ kaṭacchunā ādāya uttarābhimukhaṃ [Pg.61] pāyāsi. Uttarā taṃ āgacchantiṃ disvā ‘‘mama sahāyikāya mayhaṃ upakāro kato, cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama pana sahāyikāya guṇova mahanto, ahampi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ labhiṃ, sace mama etissāya upari kodho atthi, idaṃ sappi maṃ dahatu, sace natthi, mā maṃ dahatū’’ti taṃ mettāya phari. Tāya tassā matthake āsiñcitampi pakkuthitasappi sītodakaṃ viya ahosi. Atha naṃ ‘‘idaṃ sītalaṃ bhavissatī’’ti puna kaṭacchukaṃ pūretvā ādāya āgacchantiṃ uttarāya dāsiyo disvā ‘‘are dubbinīte na tvaṃ amhākaṃ ayyāya upari pakkasappiṃ āsiñcituṃ anucchavikā’’ti santajjentiyo ito cito ca uṭṭhāya hatthehi ca pādehi ca pothetvā bhūmiyaṃ pātesuṃ, uttarā vārentīpi vāretuṃ nāsakkhi. Atha sā upari ṭhatvā sabbā dāsiyo paṭibāhitvā ‘‘kissa te evarūpaṃ bhāriyaṃ kammaṃ kata’’nti sirimaṃ ovaditvā uṇhodakena nhāpetvā satapākatelena abbhañji.

When he had left, Sirimā, who stood near him, thought, "Why did he laugh after looking?" and she looked through the same window. Seeing Uttarā, she thought, "He laughed after seeing her—surely there must be intimacy between them." It is said that for half a month, while living in that house as an outside woman, she enjoyed its comforts without realizing her status as an outside woman and made the perception, "I am the mistress of the house." Harboring resentment toward Uttarā, she thought, "I will make her suffer." Descending from the mansion, she entered the kitchen, took boiling ghee with a ladle from the place where cakes were fried, and went toward Uttarā. Seeing her approaching, Uttarā thought, "My female companion has done me a great kindness. The Cakkavāḷa is too narrow, the Brahma world too low—but my female companion’s virtue is immense. Because of her, I have been able to give alms and listen to the Dhamma. If I have any anger toward her, may this ghee burn me; if not, may it not burn me." She suffused her with loving-kindness. Even though the boiling ghee was poured over her head, it became like cool water. Then, thinking, "This must be cool," Sirimā filled the ladle again and came back. Seeing her, Uttarā’s maids exclaimed, "You ill-behaved one! It is not proper for you to pour boiling ghee on our lady!" Threatening her, they rose from here and there, struck her with hands and feet, and threw her to the ground. Though Uttarā tried to stop them, she could not. Then, standing over her, she restrained all the maids and admonished Sirimā, "Why have you done such a grave deed?" She bathed her with warm water and anointed her with oil boiled a hundred times.

Tasmiṃ khaṇe sā attano bāhirakitthibhāvaṃ ñatvā cintesi ‘‘mayā bhāriyaṃ kammaṃ kataṃ sāmikassa hasitamattakāraṇā imissā upari pakkasappiṃ āsiñcantiyā, ayaṃ ‘gaṇhatha na’nti dāsiyo na āṇāpetvā maṃ viheṭhanakālepi sabbā dāsiyo paṭibāhitvā mayhaṃ kattabbameva akāsi. Sacāhaṃ imaṃ na khamāpessāmi, muddhā me sattadhā phaleyyā’’ti tassā pādamūle nipajjitvā ‘‘ayye, khamāhi me dosa’’nti āha. ‘‘Ahaṃ sappitikā dhītā, pitari me khamāpite khamissāmī’’ti. ‘‘Hotu, ayye, pitarampi te puṇṇaseṭṭhiṃ khamāpessāmī’’ti. ‘‘Puṇṇo mama vaṭṭe janakapitā, vivaṭṭe janakapitari khamāpite pana ahaṃ khamissāmī’’ti. ‘‘Ko pana te vivaṭṭe janakapitā’’ti? ‘‘Sammāsambuddho’’ti. ‘‘Mayhaṃ tena saddhiṃ vissāso natthi, ahaṃ kiṃ karissāmī’’ti? ‘‘Satthā sve bhikkhusaṅghaṃ ādāya idhāgamissati, tvaṃ yathāladdhaṃ sakkāraṃ gahetvā idheva āgantvā taṃ khamāpehī’’ti. Sā ‘‘sādhu, ayye’’ti uṭṭhāya attano gehaṃ gantvā pañcasataparicārikitthiyo āṇāpetvā nānāvidhāni khādanīyabhojanīyāni ceva sūpeyyāni ca sampādetvā punadivase taṃ sakkāraṃ ādāya uttarāya gehaṃ āgantvā buddhappamukhassa bhikkhusaṅghassa patte patiṭṭhāpetuṃ avisahantī aṭṭhāsi, taṃ sabbaṃ gahetvā uttarāva saṃvidahi.

At that moment, realizing her status as an external hired woman, she thought: 'I have done a grave deed. For the mere reason of my husband's smile, I poured boiled ghee upon this lady. Yet she, not ordering her servants, "Seize her!", even at the time when she could have had me tormented, restrained all the servants and did to me only what ought to be done. If I do not ask for her forgiveness, my head will surely split into seven pieces.' She lay down at her feet and said, 'Noble lady, forgive my offense.' 'I am a daughter with a father; when my father has been asked for forgiveness, I will forgive.' 'Very well, noble lady, I will also seek forgiveness from your father, the wealthy merchant Puṇṇa.' 'Puṇṇa is my birth-father in the cycle of existence. But when my father in the cessation of the cycle has been asked for forgiveness, I will forgive.' 'Who then is your father in the cessation of the cycle?' 'The Perfectly Self-Enlightened One.' 'I have no acquaintance with him. What shall I do?' 'Tomorrow, the Teacher will come here with the community of monks. You should bring whatever offerings you have acquired, come here, and seek his forgiveness.' She replied, 'Very well, noble lady,' rose, went to her own home, ordered five hundred attendant women, prepared various kinds of hard and soft foods and sauces, and on the next day, bringing those offerings, came to Uttarā’s house. Not daring to place the food in the bowls of the community of monks headed by the Buddha, she stood aside. Uttarā herself took everything and arranged it.

Sirimāpi [Pg.62] satthu bhattakiccāvasāne saddhiṃ parivārena satthu pādamūle nipajji. Atha naṃ satthā pucchi ‘‘ko te aparādho’’ti. ‘‘Bhante mayā hiyyo idaṃ nāma kataṃ, atha me sahāyikā maṃ viheṭhayamānā dāsiyo nivāretvā mayhaṃ upakārameva akāsi. Sāhaṃ imissā guṇaṃ jānitvā imaṃ khamāpesiṃ, atha maṃ esā ‘tumhesu khamāpitesu khamissāmī’ti āhā’’ti. ‘‘Evaṃ kira uttare’’ti. ‘‘Āma, bhante, sīse me sahāyikāya pakkasappi āsitta’’nti. ‘‘Atha tayā kiṃ cintita’’nti? ‘‘Cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama sahāyikāya guṇova mahanto, ahañhi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ alatthaṃ, sace me imissā upari kodho atthi, idaṃ maṃ dahatu, no ce, mā dahatū’’ti evaṃ cintetvā imaṃ mettāya phariṃ, bhanteti. Satthā ‘‘sādhu sādhu, uttare, evaṃ kodhaṃ jinituṃ vaṭṭati. Kodhano hi nāma akkodhena, akkosako anakkosantena, paribhāsako aparibhāsantena, thaddhamaccharī attano santakassa dānena, musāvādī saccavacanena jinitabbo’’ti imamatthaṃ dassento –

Sirimā also, at the end of the Teacher's meal, prostrated at the Teacher's feet together with her retinue. Then the Teacher asked her, 'What is your offense?' 'Venerable Sir, yesterday I did such and such a thing. Then my friend, preventing the maids who were tormenting me, did me a great favor. I, knowing this virtue of hers, asked for her forgiveness. Then she said to me, "I will forgive when you have asked forgiveness of the Blessed One."' 'Is this so, Uttarā?' 'Yes, Venerable Sir. Boiling ghee was poured on my head by my friend.' 'Then what did you think?' 'The universe is too narrow, the Brahma world is too low; the virtue of my friend is truly great. For, relying on her, I was able to give alms and to hear the Dhamma. If I have any anger towards her, may this burn me; if not, may it not burn me.' Having thought thus, I suffused her with loving-kindness, Venerable Sir.' The Teacher said, 'Good, good, Uttarā. It is proper to conquer anger in this way. Indeed, an angry person is to be conquered by non-anger, an abusive person by not abusing, a stubbornly stingy person by the giving of one's own possession, and a liar by speaking the truth.' Explaining this meaning, he said—

‘‘Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;

Jine kadariyaṃ dānena, saccenālikavādina’’nti. (dha. pa. 223) –

Conquer anger with non-anger, conquer the bad with good; conquer the miser with generosity, conquer the liar with truth.

Imaṃ gāthaṃ vatvā gāthāpariyosāne catusaccakathaṃ abhāsi. Saccapariyosāne uttarā sakadāgāmiphale patiṭṭhahi, sāmiko ca sasuro ca sassu ca sotāpattiphalaṃ sacchikariṃsu, sirimāpi pañcasataparivārā sotāpannā ahosi. Aparabhāge uttarā kālaṃ katvā tāvatiṃsabhavane uppajji. Athāyasmā mahāmoggallāno heṭṭhā vuttanayeneva devacārikaṃ caranto uttaraṃ devadhītaraṃ disvā –

Having spoken this verse, at the conclusion of the verse, he gave a discourse on the Four Noble Truths. At the end of the discourse on the Truths, Uttarā was established in the fruit of once-returning, and her husband, her father-in-law, and her mother-in-law realized the fruit of stream-entry. Sirimā, with her retinue of five hundred, also became a stream-enterer. Later, Uttarā passed away and was reborn in the Tāvatiṃsa heaven. Then, the Venerable Mahāmoggallāna, wandering on tour among the devas in the same way as described before, saw the deva-daughter Uttarā—

124.

124.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

With surpassing beauty, O deity, you stand, illuminating all directions like the morning star.

125.

125.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

By what is your complexion like this? By what are you successful here? And how do those possessions arise for you, whatever are dear to the mind?

126.

126.

‘‘Pucchāmi [Pg.63] taṃ devi mahānubhāve,Manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – paṭipucchi;

I ask you, O deity of great power, what merit did you perform when you were a human being? By what are you of such blazing power, and your complexion illuminates all directions?"—he asked in return.

127.

127.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, delighted, being questioned by Moggallāna, answered the question she was asked, explaining of which kamma this is the fruit.

128.

128.

‘‘Issā ca maccheramatho paḷāso, nāhosi mayhaṃ gharamāvasantiyā;

Akkodhanā bhattu vasānuvattinī, uposathe niccahamappamattā.

Jealousy, stinginess, and rivalry were not mine while I was living at home. I was not given to anger, I acted in accordance with my husband's will, and I was always heedful on the Uposatha day.

129.

129.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and on the special observance fortnight, I undertook the Uposatha, well-endowed with eight factors.

130.

130.

‘‘Uposathaṃ upavasissaṃ, sadā sīlesu saṃvutā;

Saññamā saṃvibhāgā ca, vimānaṃ āvasāmahaṃ.

I observed the Uposatha, always restrained in the precepts; through restraint and sharing, I now dwell in a celestial mansion.

131.

131.

‘‘Pāṇātipātā viratā, musāvādā ca saññatā;

Theyyā ca aticārā ca, majjapānā ca ārakā.

I was abstinent from the destruction of life, and restrained from false speech; I kept far from theft, sexual misconduct, and the partaking of intoxicants.

132.

132.

‘‘Pañcasikkhāpade ratā, ariyasaccāna kovidā;

Upāsikā cakkhumato, gotamassa yasassino.

Delighting in the five training precepts, skilled in the Noble Truths, I was a female lay disciple of the one with vision, the glorious Gotama.

133.

133.

‘‘Sāhaṃ sakena sīlena, yasasā ca yasassinī;

Anubhomi sakaṃ puññaṃ, sukhitā camhināmayā.

Through my own virtue and renown, I, being renowned, enjoy my own merit, and I am happy and free from affliction.

134.

134.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

Because of that, my complexion is like this; because of that, I am successful here; and those possessions arise for me, whatever are dear to the mind.

135.

135.

‘‘Akkhāmi [Pg.64] te bhikkhu mahānubhāva, manussabhūtā yamahaṃ akāsiṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

I declare to you, O bhikkhu of great power, what I did when I was a human being; because of that, I am of such blazing power, and my complexion illuminates all directions.

Devatāpissa vissajjesi.

The deity thus answered him.

126. Mama ca, bhante, vacanena bhagavato pāde sirasā vandeyyāsi ‘‘uttarā nāma bhante, upāsikā bhagavato pāde sirasā vandatī’’ti. Anacchariyaṃ kho panetaṃ, bhante, yaṃ maṃ bhagavā aññatarasmiṃ sāmaññaphale byākareyya, taṃ bhagavā sakadāgāmiphale byākāsīti.

126. And, venerable sir, with my words, you should venerate the Blessed One's feet with your head, saying: 'Venerable sir, the female lay disciple named Uttarā venerates the Blessed One's feet with her head.' It is no wonder, venerable sir, that the Blessed One would declare me as having attained one of the fruits of recluseship; the Blessed One has declared me as having attained the fruit of a once-returner.

128. Tattha issā ca maccheramatho paḷāso, nāhosi mayhaṃ gharamāvasantiyāti yā ca agāramajjhe vasantīnaṃ aññāsaṃ itthīnaṃ sampattiādivisayā parasampattiusūyanalakkhaṇā issā, yañca tāvakālikādivasenāpi kiñci yācantānaṃ adātukāmatāya attasampattinigūhanalakkhaṇaṃ macchariyaṃ, yo ca kulapadesādinā parehi yugaggāhalakkhaṇo paḷāso uppajjati, so tividhopi pāpadhammo gehe ṭhitāya mayhaṃ satipi paccayasamavāye nāhosi na uppajji. Akkodhanāti khantimettānuddayasampannatāya akujjhanasabhāvā. Bhattu vasānuvattinīti pubbuṭṭhānapacchānipātanādinā sāmikassa anukūlabhāvena vase vattanasīlā, manāpacārinīti attho. Uposathe niccahamappamattāti ahaṃ uposathasīlarakkhaṇe niccaṃ appamattā appamādavihārinī.

128. Herein, regarding 'Envy, stinginess, and then spite did not exist for me while living in the household': Envy is that which is characterized by resenting the success of other women living in the household regarding their wealth and so on. Stinginess is that which is characterized by hiding one's own possessions due to an unwillingness to give even a little to those who ask. Spite is that which arises from grasping at superiority over others due to family status or other reasons. These three kinds of unwholesome states did not exist, nor did they arise in me while I stayed at home, even when there was a combination of favorable conditions. 'Free from anger' means having a nature not prone to anger, being endowed with patience, loving-kindness, and compassion. 'Obedient to her husband's will' means having the habit of acting in accordance with her husband's will in an agreeable manner, by rising before him, retiring after him, and so on; the meaning is, being of pleasing conduct. 'I was always heedful on the Uposatha' means: I was always diligent, dwelling heedfully, in the observance of the Uposatha precepts.

129. Tameva uposathe appamādaṃ dassentī yesu divasesu taṃ rakkhitabbaṃ, yādisaṃ yathā ca rakkhitabbaṃ, taṃ dassetuṃ ‘‘cātuddasi’’ntiādimāha. Tattha cātuddasiṃ pañcadasinti pakkhassāti sambandho, accantasaṃyoge cetaṃ upayogavacanaṃ. Yā ca pakkhassa aṭṭhamīti ettha cāti vacanaseso. Pāṭihāriyapakkhañcāti paṭiharaṇakapakkhañca, cātuddasīpañcadasīaṭṭhamīnaṃ yathākkamaṃ ādito antato cāti pavesananikkhamanavasena uposathasīlassa paṭiharitabbaṃ pakkhañca, terasī pāṭipadā sattamī navamī [Pg.65] cāti attho. Aṭṭhaṅgasusamāgatanti pāṇātipātāveramaṇīādīhi aṭṭhahaṅgehi eva suṭṭhu samāgataṃ samannāgataṃ.

129. To show that same diligence on the Uposatha—on which days it should be observed, of what kind it is, and how it should be observed—she said, 'The fourteenth,' and so on. Here, 'the fourteenth' and 'the fifteenth' are connected with 'of the fortnight'; this is the accusative case used to denote a continuous period. And in 'the eighth of the fortnight,' the word 'and' is to be supplied. 'And the special observance fortnight' means the extended fortnight, that is, the fortnight in which the Uposatha precepts are to be extended by way of 'entering' before and 'exiting' after the fourteenth, fifteenth, and eighth days respectively. The meaning is: the thirteenth, the first day of the fortnight, the seventh, and the ninth. 'Well endowed with the eight factors' means well endowed, fully furnished with the eight factors beginning with abstaining from killing living beings, and so on.

130. Upavasissanti upavasiṃ. Atītatthe hi idaṃ anāgatavacanaṃ. Keci pana ‘‘upavasiṃ’’icceva paṭhanti. Sadāti sappaṭihārikesu sabbesu uposathadivasesu. Sīlesūti uposathasīlesu sādhetabbesu. Nipphādetabbe hi idaṃ bhummaṃ. Saṃvutāti kāyavācācittehi saṃvutā. Sadāti vā sabbakālaṃ. Sīlesūti niccasīlesu. Saṃvutāti kāyavācāhi saṃvutā.

130. `Upavasissanti` means 'I observed' (`upavasiṃ`). For this is a future tense word used in the sense of the past. Some, however, read it simply as `upavasiṃ`. `Sadā` means on all the special observance days. `Sīlesu` means in the Uposatha precepts to be accomplished; for this is the locative case in the sense of what is to be accomplished. `Saṃvutā` means restrained in body, speech, and mind. Alternatively, `sadā` means at all times; `sīlesu` means in the constant precepts; and `saṃvutā` means restrained in body and speech.

131. Idāni taṃ niccasīlaṃ dassetuṃ ‘‘pāṇātipātā viratā’’tiādi vuttaṃ. Tattha pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Pāṇassa atipāto pāṇavadho pāṇaghāto pāṇātipāto, atthato pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārapavattā vadhakacetanā. Tato pāṇātipātā. Viratāti oratā, nivattāti attho.

131. Now, to show that constant precept, it is said, 'abstaining from the destruction of life,' and so forth. Here, 'life' (`pāṇa`) conventionally means a living being; ultimately, it means the life faculty. The destruction of life (`pāṇassa atipāto`) is the killing of life, the slaying of life, the destruction of life. In essence, it is the volitional act of killing that arises through one of the doors of body or speech, initiating the effort to cut off the life faculty of a being who is perceived as a living being. From that, 'abstaining from the destruction of life' means refraining, turning away—this is the meaning.

Musāvādāti musā nāma visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo vā kāyapayogo vā, visaṃvādanādhippāyena parassa visaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Atha vā musāti abhūtaṃ atacchaṃ vatthu, vādoti tassa bhūtato tacchato viññāpetukāmassa tathā viññattisamuṭṭhāpikā cetanā. Tato musāvādā saññatā oratā, viratāti attho. Ca-saddo sampiṇḍanattho.

Regarding `musāvāda`: `musā` is the name for a verbal or bodily application that distorts the truth, preceded by the intention to deceive; `musāvādo` is the volition, with the intention to deceive, that originates the bodily or verbal application that deceives another. Or alternatively, `musā` is an untrue, unreal matter; `vādo` is the volition that originates the communication of one who desires to make that matter known as if it were true and real. Therefore, being restrained from false speech means refraining, abstaining. The particle `ca` has the sense of grouping.

Theyyāti theyyaṃ vuccati thenabhāvo, corikāya parassaharaṇanti attho. Atthato parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā theyyaṃ. Tato theyyā saññatā, ārakāti vā sambandho.

Regarding `theyya`: `theyya` is called the state of a thief, meaning the act of taking another's possessions by stealing. In essence, theft is the volitional act of stealing that arises from the undertaking to take what is possessed by another, while perceiving it as such. From that, being restrained from theft, or the connection is with being far from it.

Aticārāti aticca cāro aticāro, lokamariyādaṃ atikkamitvā agamanīyaṭṭhāne kāmavasena cāro micchācāroti attho. Agamanīyaṭṭhānaṃ nāma – purisānaṃ māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā [Pg.66] sārakkhā saparidaṇḍāti dasa, dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhaṭacumbaṭā dāsī ca bhariyā kammakārī ca bhariyā dhajāhaṭā muhuttikāti dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ dasannañca dhanakkītādīnanti dvādasannaṃ aññapurisā agamanīyaṭṭhānaṃ, idameva idha adhippetaṃ. Lakkhaṇato pana asaddhammādhippāyena kāyadvārapavattā agamanīyaṭṭhānavītikkamacetanā aticāro. Tasmā aticārā.

Regarding `aticāra`: `aticāra` is conduct (`cāro`) that goes beyond (`aticca`). The meaning is wrongful conduct (`micchācāro`): conduct driven by sensual desire in a place one should not go, having transgressed the bounds of worldly convention. For men, a 'place one should not go' refers to twenty types of women. Ten are protected: by their mother, by their father, by both parents, by their brother, by their sister, by their relatives, by their clan, by the Dhamma, those with a guardian, and those subject to punishment. Ten are types of wives: one bought with wealth, one living by consent, one living for material enjoyment, a garment-wife, a water-ceremony wife, one who has had her head-coil removed, a slave-wife, a worker-wife, one captured in war, and a temporary wife. Among these women, for another man, the twelve who are a 'place one should not go' are the two—those with a guardian and those subject to punishment—and the ten beginning with the one bought with wealth. This is what is intended here. By characteristic, transgression is the volition to transgress a place one should not go, arising through the body-door with an improper intention. Therefore, one abstains from transgression.

Majjapānāti majjaṃ vuccatimadanīyaṭṭhena surā ca merayañca, pivanti tenāti pānaṃ, majjassa pānaṃ majjapānaṃ. Yāya dussīlyacetanāya majjasaṅkhātaṃ piṭṭhasurā, pūvasurā, odaniyasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañcabhedaṃ suraṃ vā, pupphāsavo, phalāsavo, madhvāsavo, guḷāsavo, sambhārasaṃyuttoti pañcabhedaṃ merayaṃ vā bījato paṭṭhāya kusaggenāpi pivati, sā cetanā majjapānaṃ. Tasmā majjapānā ārakā viratā.

Regarding `majjapāna`: `majja` is so called because of its intoxicating nature, and it includes both `surā` and `meraya`. `Pāna` is drinking, because one drinks. Thus, `majjapāna` is the drinking of an intoxicant. It is the unwholesome volition with which one drinks either the five kinds of `surā`—liquor made from flour, cakes, or rice; liquor to which yeast is added; or liquor compounded with spices—or the five kinds of `meraya`—a fermented drink made from flowers, fruits, honey, or molasses; or a fermented drink compounded with spices—even the slightest amount on the tip of a kusa grass blade. That volition is `majjapāna`. Therefore, one is far from and abstains from the drinking of intoxicants.

132. Evaṃ ‘‘pāṇātipātā viratā’’tiādinā pahātabbadhammavasena vibhajitvā dassitaṃ niccasīlaṃ puna samādātabbatāvasena ekato katvā dassentī ‘‘pañcasikkhāpade ratā’’ti āha. Tattha sikkhāpadanti sikkhitabbapadaṃ, sikkhākoṭṭhāseti attho. Atha vā jhānādayo sabbepi kusalā dhammā sikkhitabbato sikkhā, pañcasu pana sīlaṅgesu yaṃkiñci aṅgaṃ tāsaṃ sikkhānaṃ patiṭṭhānaṭṭhena padanti sikkhānaṃ padattā sikkhāpadaṃ, pañca sīlaṅgāni. Tasmiṃ pañcavidhe sikkhāpade ratā abhiratāti pañcasikkhāpade ratā. Ariyasaccāna kovidāti pariññāpahānasacchikiriyābhāvanābhisamayavasena dukkhasamudayanirodhamaggasaṅkhātesu catūsu ariyasaccesu kusalā nipuṇā, paṭividdhacatusaccāti attho. Gotamassāti bhagavantaṃ gottena kitteti. Yasassinoti kittimato, parivāravato vā.

132. Thus, having shown the constant virtue by distinguishing it in terms of states to be abandoned, beginning with “abstaining from the destruction of life,” and so forth, it is then shown collectively, in terms of things to be undertaken, by the words “delighting in the five training precepts.” Herein, “training precept” (sikkhāpada) means a point of training, that is, a division of training. Alternatively, all wholesome states such as jhāna are called “training” (sikkhā) because they are to be trained in. But among the five factors of virtue, any one factor is a “basis” (pada) because it serves as the foundation for those trainings; because it is a basis for the trainings, it is a “training-basis” (sikkhāpada), referring to the five factors of virtue. “Delighting in the five training precepts” means delighting in, being devoted to, that fivefold training precept. “Skilled in the noble truths” means being skilled and adept in the four noble truths—namely, suffering, its origin, its cessation, and the path—through the full understanding that consists of comprehension, abandonment, realization, and cultivation; the meaning is, having penetrated the four truths. “Of Gotama” praises the Blessed One by his clan name. “Renowned” means possessing fame, or possessing a retinue.

133. Sāhanti sā yathāvuttaguṇā ahaṃ. Sakena sīlenāti anussukitādinā attano sabhāvasīlena ca uposathasīlādisamādānasīlena ca kāraṇabhūtena. Tañhi sattānaṃ kammassakatāya hitasukhāvahatāya ca visesato ‘‘saka’’nti vuccati. Tenevāha –

133. “Sāhaṃ” means 'I am she,' possessing the virtues as described. “By her own virtue” (sakena sīlena) means by her inherent virtue of being without jealousy and so forth, and by her virtue of undertaking precepts such as the Uposatha, which serves as the cause. For that is especially called “one's own,” since, due to beings' ownership of their actions, it brings welfare and happiness. Therefore it is said:

‘‘Tañhi [Pg.67] tassa sakaṃ hoti, tañca ādāya gacchati;

Tañcassa anugaṃ hoti, chāyāva anapāyinī’’ti. (saṃ. ni. 1.115);

“That indeed is his own; that he takes and goes with; That follows him, like a shadow that never leaves.”

Yasasā ca yasassinīti ‘‘uttarā upāsikā sīlācārasampannā anussukī amaccharī akkodhanā’’tiādinā ‘‘āgataphalā viññātasāsanā’’tiādinā ca yathābhūtaguṇādhigatena jalatale telena viya samantato patthaṭena kittisaddena yasassinī kittimatī, tena vā sīlaguṇena idha adhigatena yasaparivārena yasassinī sampannaparivārā. Anubhomi sakaṃ puññanti yathūpacitaṃ attano puññaṃ paccanubhomi. Yassa hi puññaphalaṃ anubhūyati, phalūpacārena taṃ puññampi anubhūyatīti vuccati. Atha vā puthujjanabhāvato sucaritaphalampi ‘‘puñña’’nti vuccati. Yathāha ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’ti. Sukhitā camhināmayāti dibbasukhena ca phalasukhena ca sukhitā camhi bhavāmi, kāyikacetasikadukkhābhāvato anāmayā arogā.

“And by fame, renowned” (yasasā ca yasassinī): She is renowned and famous (yasassinī kittimatī) because of the sound of her fame that has spread everywhere like oil on the surface of water, owing to the true qualities she possesses, such as “the laywoman Uttarā, endowed with virtue and good conduct, not covetous, not stingy, and not angry,” and “one who has attained the fruit and understood the teaching.” Or, she is renowned because of the retinue of fame (yasaparivārena) she has acquired here through her virtuous conduct; she is endowed with a retinue (sampannaparivārā). “I experience my own merit” (anubhomi sakaṃ puññaṃ): I experience my own merit as it has been accumulated. Indeed, when the fruit of merit is experienced, by metaphorical extension to the fruit, that merit itself is said to be experienced. Alternatively, because of being an ordinary person, even the fruit of good conduct is called “merit.” As it is said: “Monks, on account of undertaking wholesome qualities, this merit increases.” “Happy and I am free from affliction” (sukhitā camhināmayā): I am happy with divine happiness and the happiness of the fruit, and because of the absence of bodily and mental suffering, I am free from affliction (anāmayā), healthy (arogā).

136. Mama cāti ca-saddo samuccayattho. Tena ‘‘mama vacanena ca vandeyyāsi, na tava sabhāvenevā’’ti vandanaṃ samuccinoti. Anacchariyantiādinā attano ariyasāvikābhāvassa pākaṭabhāvaṃ dasseti. Taṃ bhagavātiādi saṅgītikāravacanaṃ. Sesaṃ vuttanayamevāti.

136. The word “ca” (and) in “mama ca” has the meaning of accumulation. Thus, it means, “By my words also, you should pay respects, not solely by your own inclination,” thereby accumulating the act of paying respects. Through “anacchariyaṃ” (not astonishing) and so on, she shows the manifest nature of her being a noble female disciple. “Taṃ bhagavā” (That Blessed One) and so on is a statement of the compilers of the Council. The rest is as explained before.

Uttarāvimānavaṇṇanā niṭṭhitā.

The explanation of the celestial mansion of Uttarā is concluded.

16. Sirimāvimānavaṇṇanā

16. The Explanation of the Celestial Mansion of Sirimā

Yuttā ca te paramaalaṅkatā hayāti sirimāvimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena ca samayena heṭṭhā anantaravatthumhi vuttā sirimā gaṇikā sotāpattiphalassa adhigatattā vissajjitakiliṭṭhakammantā hutvā saṅghassa aṭṭha salākabhattāni paṭṭhapesi. Ādito paṭṭhāya nibaddhaṃ aṭṭha bhikkhū gehaṃ āgacchanti. Sā ‘‘sappiṃ gaṇhatha khīraṃ gaṇhathā’’tiādīni vatvā tesaṃ patte pūreti, ekena laddhaṃ tiṇṇampi catunnampi pahoti, devasikaṃ soḷasakahāpaṇaparibbayena piṇḍapāto dīyati. Athekadivasaṃ eko bhikkhu tassā gehe [Pg.68] aṭṭhakabhattaṃ bhuñjitvā tiyojanamatthake ekaṃ vihāraṃ agamāsi. Atha naṃ sāyaṃ therupaṭṭhāne nisinnaṃ pucchiṃsu, ‘‘āvuso, kahaṃ bhikkhaṃ gahetvā idhāgatosī’’ti? ‘‘Sirimāya aṭṭhakabhattaṃ me bhutta’’nti. ‘‘Taṃ manāpaṃ katvā deti, āvuso’’ti. ‘‘Na sakkā tassā bhattaṃ vaṇṇetuṃ, atipaṇītaṃ katvā deti, ekena laddhaṃ tiṇṇampi catunnampi pahoti, tassā pana deyyadhammatopi dassanameva uttaritaraṃ’’. Sā hi itthī evarūpā ca evarūpā cāti tassā guṇe kathesi.

The Sirimā Celestial Mansion begins with the verse: “And yoked are your horses, supremely adorned.” What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. At that time, the courtesan Sirimā, mentioned in the immediately preceding story, having attained the fruit of stream-entry and abandoned her defiled livelihood, established eight ticket-meals for the Sangha. From the beginning, eight monks regularly came to her house. She would say, “Receive ghee, receive milk,” and so forth, filling their bowls. What was received by one sufficed for three or even four. Daily, almsfood with an expenditure of sixteen kahāpaṇas was given. Then one day, a monk, having eaten the ticket-meal at her house, went to a monastery three yojanas away. In the evening, as he sat in the place for attending on the elders, they asked him, “Friend, where did you receive alms before coming here?” He replied, “I ate Sirimā's ticket-meal.” They asked, “Does she give it delightfully, friend?” He responded, “It is not possible to praise her meal; she gives it, having made it most exquisite. What one receives suffices for three or even four. Moreover, the very sight of her is more excellent than her gift. For that woman is of such and such a nature.” Thus he spoke of her qualities.

Atheko bhikkhu tassā guṇakathaṃ sutvā adisvāpi savaneneva sinehaṃ uppādetvā ‘‘mayā tattha gantvā taṃ daṭṭhuṃ vaṭṭatī’’ti attano vassaggaṃ kathetvā taṃ bhikkhuṃ ṭhitikaṃ pucchitvā ‘‘sve, āvuso, tasmiṃ gehe tvaṃ saṅghatthero hutvā aṭṭhakabhattaṃ labhissasī’’ti sutvā taṅkhaṇaññeva pattacīvaramādāya pakkanto pātova aruṇe uggacchante salākaggaṃ pavisitvā ṭhito saṅghatthero hutvā tassā gehe aṭṭhakabhattaṃ labhi. Yo pana so bhikkhu hiyyo bhuñjitvā pakkāmi, tassa gatavelāyamevassā sarīre rogo uppajji. Tasmā ābharaṇāni omuñcitvā nipajji. Athassā dāsiyo aṭṭhakabhattaṃ labhituṃ āgate bhikkhū disvā ārocesuṃ. Sā gantvā sahatthā patte gahetuṃ vā nisīdāpetuṃ vā asakkontī dāsiyo āṇāpesi ‘‘ammā patte gahetvā ayye nisīdāpetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya patte pūretvā dethā’’ti. Tā ‘‘sādhu, ayye’’ti bhikkhū pavesetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya bhattassa patte pūretvā tassā ārocayiṃsu. Sā ‘‘maṃ pariggahetvā netha, ayye vandissāmī’’ti vatvā tāhi pariggahetvā bhikkhūnaṃ santikaṃ nītā vedhamānena sarīrena bhikkhū vandi. So bhikkhu taṃ oloketvā cintesi ‘‘gilānāya tāva ayaṃ etissā rūpasobhā, arogakāle pana sabbābharaṇapaṭimaṇḍitāya imissā kīdisī rūpasampattī’’ti. Athassa anekavassakoṭisannicito kileso samudācari. So aññāṇī hutvā bhattaṃ bhuñjituṃ asakkonto pattaṃ ādāya vihāraṃ gantvā pattaṃ pidhāya ekamante ṭhapetvā cīvarakaṇṇaṃ pattharitvā nipajji. Atha naṃ eko sahāyako bhikkhu yācantopi bhojetuṃ nāsakkhi, so chinnabhatto ahosi.

Then a certain monk, having heard a discourse on her virtues, developed affection merely from hearing of her, though he had never seen her. Thinking, 'It is fitting for me to go there and see her,' he announced his own seniority and asked that monk about the order of precedence. Having heard, 'Friend, tomorrow in that house, you will be the senior monk of the Sangha and will receive the meal for eight,' he at that very moment took his bowl and robe and departed. Very early in the morning, as the dawn was breaking, he entered the ticket-distribution hall and stood there. Having become the senior monk of the Sangha, he received the meal for eight at her house. Now, as for the monk who had eaten and departed the previous day, it was at the very time of his departure that an illness arose in her body. Therefore, she removed her ornaments and lay down. Then her maids, seeing the monks who had come to receive the meal for eight, informed her. She, being unable to go and take the bowls with her own hands or to seat them, instructed her maids: 'My dears, take the bowls, seat the venerable ones, serve them gruel, give them snacks, and at mealtime, fill their bowls and give the offering.' They replied, 'Very well, lady,' invited the monks inside, served them gruel, gave them snacks, and at mealtime, filled their bowls with food and informed her. She, saying, 'Support me and bring me; I will pay homage to the venerable ones,' was supported by them and brought into the presence of the monks. With a trembling body, she paid homage to the monks. That monk, looking at her, thought: 'If this is her beauty even when she is ill, what must her perfection of beauty be like when she is healthy and adorned with all her ornaments?' Then the defilement he had accumulated over many crores of years arose in him. He, becoming ignorant, was unable to eat the meal. Taking his bowl, he went to the monastery, covered the bowl, placed it aside, spread out the corner of his robe, and lay down. Then, a certain companion monk, even though he urged him, was not able to make him eat; he remained without food.

Taṃ [Pg.69] divasameva sāyanhasamaye sirimā kālamakāsi. Rājā satthu sāsanaṃ pesesi ‘‘bhante, jīvakassa kaniṭṭhabhaginī sirimā kālamakāsī’’ti. Satthā taṃ sutvā rañño sāsanaṃ pahiṇi ‘‘sirimāya sarīrajhāpanakiccaṃ natthi, āmakasusāne taṃ yathā kākādayo na khādanti, tathā nipajjāpetvā rakkhāpethā’’ti. Rājā tathā akāsi. Paṭipāṭiyā tayo divasā atikkantā, catutthe divase sarīraṃ uddhumāyi, navahi vaṇamukhehi puḷavakā pagghariṃsu, sakalasarīraṃ bhinnasālibhattacāṭi viya ahosi. Rājā nagare bheriṃ carāpesi ‘‘ṭhapetvā geharakkhaṇakadārake sirimāya dassanatthaṃ anāgacchantānaṃ aṭṭha kahāpaṇā daṇḍo’’ti. Satthu santikañca pesesi ‘‘buddhappamukho kira saṅgho sirimāya dassanatthaṃ āgacchatū’’ti. Satthā bhikkhūnaṃ ārocāpesi ‘‘sirimāya dassanatthaṃ gamissāmā’’ti.

On that very day, in the evening, Sirimā passed away. The king sent a message to the Teacher: "Venerable sir, Jīvaka’s younger sister Sirimā has passed away." Hearing this, the Teacher sent a message to the king: "There is no need for Sirimā’s cremation. In the charnel ground for uncremated bodies, lay her down in such a way that crows and other creatures do not devour her, and have her guarded." The king did so. In sequence, three days passed. On the fourth day, the body swelled up, and worms flowed out from the nine orifices. The entire body became like a broken pot of fine rice. The king had a drum beaten throughout the city: "Except for the house guards, anyone who does not come to see Sirimā will be fined eight kahāpaṇas." He also sent a message to the Teacher: "Let the Saṅgha, headed by the Buddha, come to see Sirimā." The Teacher announced to the monks: "We will go to see Sirimā."

Sopi daharabhikkhu cattāro divase kassaci vacanaṃ aggahetvā chinnabhattova nipajji. Patte bhattaṃ pūtikaṃ jātaṃ, patte malampi uṭṭhahi. Atha so sahāyakabhikkhunā upasaṅkamitvā ‘‘āvuso satthā sirimāya dassanatthaṃ gacchatī’’ti vuccamāno tathā chātajjhattopi ‘‘sirimā’’ti vuttapadeyeva sahasā uṭṭhahitvā ‘‘satthā sirimaṃ daṭṭhuṃ gacchati, tvampi gamissasī’’ti? ‘‘Āma gamissāmī’’ti bhattaṃ chaḍḍetvā pattaṃ dhovitvā thavikāya pakkhipitvā bhikkhusaṅghena saddhiṃ agamāsi. Satthā bhikkhusaṅghaparivuto ekapasse aṭṭhāsi, bhikkhunisaṅghopi rājaparisāpi upāsakaparisāpi upāsikāparisāpi ekekapasse aṭṭhaṃsu.

That young monk, not heeding anyone's word for four days, lay down, having given up food. The food in his bowl became putrid, and mold grew in it. Then, his companion monk approached and said to him, 'Friend, the Teacher is going to see Sirimā.' Although he was so afflicted by hunger, at the very word 'Sirimā' being spoken, he suddenly rose up and asked his companion, 'The Teacher is going to see Sirimā; will you also go?' 'Yes, I will go,' replied the companion. The young monk then discarded the food, washed the bowl, placed it in his bag, and went along with the community of monks. The Teacher, surrounded by the community of monks, stood on one side, while the community of nuns, the royal assembly, the assembly of male lay disciples, and the assembly of female lay disciples each stood on their respective sides.

Satthā rājānaṃ pucchi ‘‘kā esā, mahārājā’’ti? ‘‘Bhante, jīvakassa kaniṭṭhabhaginī sirimā nāmā’’ti. ‘‘Sirimā esā’’ti? ‘‘Āma, bhante’’ti. Tena hi nagare bheriṃ carāpehi ‘‘sahassaṃ datvā sirimaṃ gaṇhantū’’ti. Rājā tathā kāresi, ekopi ‘‘ha’’nti vā ‘‘hu’’nti vā vadanto nāma nāhosi. Rājā satthu ārocesi ‘‘na gaṇhanti bhante’’ti, tena hi mahārāja agghaṃ ohāpehīti. Rājā ‘‘pañcasatāni datvā gaṇhantū’’ti bheriṃ carāpetvā kañci gaṇhanakaṃ adisvā ‘‘aḍḍhateyyasatāni, dvesatāni, sataṃ, paññāsaṃ, pañcavīsati, vīsati kahāpaṇe, dasa kahāpaṇe, pañca kahāpaṇe, ekaṃ kahāpaṇaṃ, aḍḍhaṃ, pādaṃ, māsakaṃ, kākaṇikaṃ [Pg.70] datvā sirimaṃ gaṇhantū’’ti bheriṃ carāpetvā ‘‘mudhāpi gaṇhantū’’ti bheriṃ carāpesi, tathāpi ‘‘ha’’nti vā ‘‘hu’’nti vā vadanto nāma nāhosi. Rājā ‘‘mudhāpi, bhante, gaṇhanto natthī’’ti āha. Satthā ‘‘passatha, bhikkhave, mahājanassa piyamātugāmaṃ, imasmiṃyeva nagare sahassaṃ datvā pubbe ekadivasaṃ labhiṃsu, idāni mudhāpi gaṇhanto natthi evarūpaṃ nāma rūpaṃ khayavayappattaṃ āharimehi alaṅkārehi vicittakataṃ navannaṃ vaṇṇamukhānaṃ vasena arubhūtaṃ tīhi aṭṭhisatehi samussitaṃ niccāturaṃ kevalaṃ bālamahājanena bahudhā saṅkappitatāya bahusaṅkappaṃ addhuvaṃ attabhāva’’nti dassento –

The Teacher asked the king, “Who is this, great king?” “Venerable Sir, she is the younger sister of Jīvaka, named Sirimā.” “Is this Sirimā?” “Yes, Venerable Sir.” “If so, have a drum beaten in the city: ‘Let them take Sirimā for a thousand.’” The king did so, but there was not even one person who said “ha” or “hun.” The king informed the Teacher, “They do not take her, Venerable Sir.” “If so, great king, lower the price.” The king had the drum beaten, “Let them take her for five hundred,” and seeing no one who would take her, had the drum beaten again: “Let them take Sirimā for two hundred and fifty, two hundred, one hundred, fifty, twenty-five, twenty kahāpaṇas, ten kahāpaṇas, five kahāpaṇas, one kahāpaṇa, a half, a quarter, a māsaka, or a kākaṇika.” Then he had the drum beaten: “Let them take her even for free.” Still, there was not even one person who said “ha” or “hun.” The king said, “Venerable Sir, there is no one who will take her even for free.” The Teacher, wishing to show this meaning, said: “Monks, look at this woman who was so beloved by the multitude. In this very city, they previously obtained her for one day by giving a thousand. Now, there is no one who will take her even for free. Look at this impermanent existence, this mind-and-matter which is subject to decay and destruction, made variegated with artificial ornaments, a thing of sores on account of its nine orifices, erected with three hundred bones, constantly afflicted, and subject to many thoughts because it is imagined in many ways by the foolish multitude.”

‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhitī’’ti. (theragā. 1160) –

“Behold this variegated image, a body of sores, erected, afflicted, imagined by many, for which there is no permanent stability.”

Gāthamāha. Desanāpariyosāne sirimāya paṭibaddhacitto bhikkhu vigatachandarāgo hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi, caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi.

He spoke the verse. At the conclusion of the discourse, the monk whose mind was attached to Sirimā, having become free from desire and passion and having developed insight, attained Arahantship. The penetration of the Dhamma occurred for eighty-four thousand beings.

Tena ca samayena sirimā devakaññā attano vibhavasamiddhiṃ oloketvā āgataṭṭhānaṃ olokentī purimattabhāve attano sarīrasamīpe bhikkhusaṅghaparivutaṃ bhagavantaṃ ṭhitaṃ mahājanakāyañca sannipatitaṃ disvā pañcahi devakaññāsatehi parivutā pañcahi rathasatehi dissamānakāyā āgantvā rathato otaritvā saparivārā bhagavantaṃ vanditvā katañjalī aṭṭhāsi. Tena ca samayena āyasmā vaṅgīso bhagavato avidūre ṭhito hoti. So bhagavantaṃ etadavoca ‘‘paṭibhāti maṃ bhagavā ekaṃ pañhaṃ pucchitu’’nti. ‘‘Paṭibhātu taṃ vaṅgīsā’’ti bhagavā avoca. Āyasmā vaṅgīso taṃ sirimaṃ devadhītaraṃ –

And at that time, the celestial maiden Sirimā, having observed her own abundance of prosperity and looking at the place from which she had come, saw the Blessed One standing near her own body from her previous existence, surrounded by the community of monks, and the great assembly of people who were gathered. Surrounded by five hundred celestial maidens and with a visible body, she came with five hundred chariots. Having descended from her chariot, together with her retinue, she paid homage to the Blessed One and stood with her hands raised in reverence. And at that time, the Venerable Vaṅgīsa was standing not far from the Blessed One. He said this to the Blessed One: “It occurs to me, Blessed One, to ask a question.” “Let it occur to you, Vaṅgīsa,” the Blessed One said. The Venerable Vaṅgīsa then addressed that celestial daughter, Sirimā:

137.

137.

‘‘Yuttā ca te paramaalaṅkatā hayā, adhomukhā aghasigamā balī javā;

Abhinimmitā pañcarathāsatā ca te, anventi taṃ sārathicoditā hayā.

“Your horses are yoked and supremely adorned, with heads bowed, going through the sky, powerful and swift. And your five hundred chariots are magically created. Urged on by charioteers, the horses follow you.”

138.

138.

‘‘Sā [Pg.71] tiṭṭhasi rathavare alaṅkatā,Obhāsayaṃ jalamiva joti povako;

Pucchāmi taṃ varatanu anomadassane,Kasmā nu kāyā anadhivaraṃ upāgamī’’ti. – paṭipucchi;

“You stand adorned in the excellent chariot, illuminating like a blazing flame. I ask you, O fair-bodied one of faultless appearance: From which realm have you come to the unsurpassed one?” —thus he questioned.

137. Tattha yuttā ca te paramaalaṅkatā hayāti paramaṃ ativiya visesato alaṅkatā, paramehi vā uttamehi dibbehi assālaṅkārehi alaṅkatā, paramā vā aggā seṭṭhā ājānīyā sabbālaṅkārehi alaṅkatā hayā assā te tava rathe yojitā, yuttā vā te rathassa ca anucchavikā, aññamaññaṃ vā sadisatāya yuttā saṃsaṭṭhāti attho. Ettha ca ‘‘paramaalaṅkatā’’ti purimasmiṃ pakkhe sandhiṃ akatvā dutiyasmiṃ pakkhe avibhattikaniddeso daṭṭhabbo. Adhomukhāti heṭṭhāmukhā. Yadipi te tadā pakatiyāva ṭhitā, devalokato orohaṇavasena ‘‘adhomukhā’’ti vuttā. Aghasigamāti vehāsaṃgamā. Balīti balavanto. Javāti javanakā, balavanto ceva vegavanto cāti attho. Abhinimmitāti tava puññakammena nimmitā nibbattā. Sayaṃ nimmitameva vā sandhāya ‘‘abhinimmitā’’ti vuttaṃ nimmānaratibhāvato sirimāya devadhītāya. Pañcarathāsatāti gāthāsukhatthaṃ thakārassa dīghaṃ liṅgavipallāsañca katvā vuttaṃ, vibhattialopo vā daṭṭhabbo, pañca rathasatānīti attho. Anventi taṃ sārathicoditā hayāti sārathīhi coditā viya rathesu yuttā ime hayā bhadde, devate, taṃ anugacchanti. ‘‘Sārathiacoditā’’ti keci paṭhanti, sārathīhi acoditā eva anugacchantīti attho. ‘‘Sārathicoditā hayā’’ti ekaṃyeva vā padaṃ gāthāsukhatthaṃ dīghaṃ katvā vuttaṃ, sārathicoditahayā pañca rathasatāti yojanā.

137. Herein, regarding the phrase ‘and your horses are supremely adorned’: they are adorned to the utmost, exceedingly, and especially; or adorned with supreme, excellent, divine horse ornaments; or the supreme, foremost, best, thoroughbred horses are adorned with all ornaments and harnessed to your chariot. Or, they are well-suited to the chariot; or, they are associated due to mutual similarity, meaning joined together. And here, in ‘supremely adorned,’ the sandhi is not applied in the first instance, and in the second instance, it should be understood as a description without a case-ending. ‘Heads lowered’ means facing downwards. Although they were standing naturally at that time, they are described as ‘heads lowered’ because of their descent from the divine realm. ‘Going through the sky’ means moving through the air. ‘Powerful’ means strong. ‘Swift’ means fast—meaning both strong and speedy. ‘Magically created’ means created, produced by your meritorious deeds. Or, referring to what was created by herself, it is said ‘magically created,’ referring to the divine maiden Sirimā due to her being a Nimmānarati deva. ‘Five hundred chariots’ is said with the lengthening of the ‘tha’ sound for the sake of metrical ease in the verse, and a change of gender; or, the omission of case endings should be understood, meaning five hundred chariots. ‘They follow you, horses urged by charioteers’ means these horses yoked to the chariots, as if urged by charioteers, follow you, O auspicious goddess. Some read ‘unurged by charioteers,’ meaning they follow without being urged. Or ‘charioteer-urged horses’ is a single word lengthened for the sake of metrical ease, meaning five hundred chariots with charioteer-urged horses. This is the construction.

138. Sā tiṭṭhasīti sā tvaṃ tiṭṭhasi. Rathavareti rathuttame. Alaṅkatāti saṭṭhisakaṭabhārehi dibbālaṅkārehi alaṅkatasarīrā. Obhāsayaṃ jalamiva joti pāvakoti obhāsentī jotiriva jalantī pāvako viya ca tiṭṭhasi, samantato obhāsentī jalantī tiṭṭhasīti vuttaṃ hoti. ‘‘Jotī’’ti ca candimasūriyanakkhattatārakarūpānaṃ sādhāraṇanāmaṃ. Varatanūti uttamarūpadhare sabbaṅgasobhane. Tato eva anomadassane [Pg.72] alāmakadassane, dassanīye pāsādiketi attho. Kasmā nu kāyā anadhivaraṃ upāgamīti kuto nāma devakāyato anuttaraṃ sammāsambuddhaṃ payirupāsanāya upagañchi upagatāsi.

138. ‘Sā tiṭṭhasi’ means: you, that one, stand. ‘Rathavare’ means: in a supreme chariot. ‘Alaṅkatā’ means: having a body adorned with divine ornaments weighing sixty cartloads. ‘Obhāsayaṃ jalamiva joti pāvako’ means: just as a lamp stands illuminating and a great fire stands blazing, so you stand, illuminating and blazing all around; thus it is meant to be said. The name ‘joti’ is a common name for the moon, sun, constellations, and stars. ‘Varatanū’ means: possessing a supreme form, beautiful in all major and minor limbs. Therefore, this is the meaning: of unblemished appearance, lovely to behold, and inspiring confidence. ‘Kasmā nu kāyā anadhivaraṃ upāgamī’ means: from which deva-realm have you approached the unsurpassed Sammāsambuddha for the purpose of attending upon him?

Evaṃ therena pucchitā sā devatā attānaṃ āvikarontī –

Thus questioned by the Elder, the goddess, wishing to make herself manifest—

139.

139.

‘‘Kāmaggapattānaṃ yamāhunuttaraṃ, nimmāya nimmāya ramanti devatā;

Tasmā kāyā accharā kāmavaṇṇinī, idhāgatā anadhivaraṃ namassitu’’nti. –

“That which they call unsurpassed for those who have attained the summit of sensual pleasures, where devas delight by creating again and again—from that realm, I, a nymph of sensual beauty, have come here to pay homage to the unsurpassed one.”

Gāthamāha.

She spoke the verse.

139. Tattha kāmaggapattānaṃ yamāhunuttaranti kāmūpabhogehi aggabhāvaṃ pattānaṃ paranimmitavasavattīnaṃ devānaṃ yaṃ devakāyaṃ yasena bhogādivasena ca anuttaranti vadanti, tato kāyā. Nimmāya nimmāya ramanti devatāti nimmānaratidevatā attanā yathārucite kāme sayaṃ nimminitvā nimminitvā ramanti kīḷanti laḷantā abhiramanti. Tasmā kāyāti tasmā nimmānaratidevanikāyā. Kāmavaṇṇinīti kāmarūpadharā yathicchitarūpadhārinī. Idhāgatāti idha imasmiṃ manussaloke, imaṃ vā manussalokaṃ āgatā.

139. Therein, ‘that which they call unsurpassed for those who have attained the summit of sensual pleasures’ means: that deva-realm of the Paranimmitavasavattī devas, who have attained supremacy through sensual enjoyments, they call unsurpassed in terms of glory, wealth, and so on; from that realm. ‘Devas delight by creating again and again’ means: the Nimmānaratī devas, having themselves created sensual pleasures as they desire, delight, play, and greatly rejoice while being graceful. ‘From that realm’ means: from that host of Nimmānaratī devas. ‘Of sensual beauty’ means: one who bears a form of sensual pleasure, one who bears a form just as she wishes. ‘Have come here’ means: here, in this human world, or, have come to this human world.

Evaṃ devatāya attano nimmānaratidevatābhāve kathite puna thero tassā purimabhavaṃ tattha katapuññakammaṃ laddhiñca kathāpetukāmo –

Thus, when the goddess had spoken of her state of being a Nimmānaratī deva, the Elder, again wishing to make her speak of her previous existence, the meritorious kamma she had performed therein, and her view—

140.

140.

‘‘Kiṃ tvaṃ pure sucaritamācarīdha, kenacchasi tvaṃ amitayasā sukhedhitā;

Iddhī ca te anadhivarā vihaṅgamā, vaṇṇo ca te dasa disā virocati.

“What good conduct did you practice here previously? By what means are you of boundless glory, nurtured in happiness? And your psychic power is unsurpassed, going through the air, and your complexion illuminates the ten directions.”

141.

141.

‘‘Devehi tvaṃ parivutā sakkatā casi,Kuto cutā sugatigatāsi devate;

Kassa vā tvaṃ vacanakarānusāsaniṃ,Ācikkha me tvaṃ yadi buddhasāvikā’’ti. – dve gāthā abhāsi;

“You are surrounded by devas and honored. From where, O deity, having passed away, have you come to a happy destination? Or whose instruction do you follow? Tell me, if you are a disciple of the Buddha.” —thus he spoke two verses.

140. Tattha [Pg.73] ācarīti dīghaṃ katvā vuttaṃ, upacinīti attho. Idhāti nipātamattaṃ, idha vā imasmiṃ devattabhāve. Kenacchasīti kena puññakammena assatthā acchasi. ‘‘Kenāsi tva’’nti keci paṭhanti. Amitayasāti na mitayasā anappakaparivārā. Sukhedhitāti sukhena vaḍḍhitā, suparibrūhitadibbasukhāti attho. Iddhīti dibbānubhāvo. Anadhivarāti adhikā visiṭṭhā aññā etissā natthīti anadhivarā, atiuttamāti attho. Vihaṅgamāti vehāsagāminī. Dasa disāti dasapi disā. Virocatīti obhāseti.

140. Herein, 'ācarī' is said with a lengthened vowel, meaning 'did you accumulate?'. 'Idha' is merely a particle, or it means 'here, in this divine state'. 'Kenacchasi' means 'by what meritorious kamma do you dwell?'. Some recite it as 'kenāsi tvaṃ'. 'Amitayasā' means 'of immeasurable retinue', 'with a large retinue'. 'Sukhedhitā' means 'grown in happiness'; the meaning is 'having well-developed divine happiness'. 'Iddhī' means 'divine power'. 'Anadhivarā' means 'there is no other superior or more excellent than her', thus she is 'anadhivarā'; the meaning is 'most excellent'. 'Vihaṅgamā' means 'one who travels through the sky'. 'Dasa disā' means 'the ten directions'. 'Virocati' means 'illuminates'.

141. Parivutā sakkatā casīti samantato parivāritā sambhāvitā ca asi. Kuto cutā sugatigatāsīti pañcasu gatīsu kataragatito cutā hutvā sugatiṃ imaṃ devagatiṃ paṭisandhivasena upagatā asi. Kassa vā tvaṃ vacanakarānusāsaninti kassa nu vā satthu sāsane pāvacane ovādānusāsanisampaṭicchanena tvaṃ vacanakarā asīti yojanā. Kassa vā tvaṃ satthu vacanakarā anusāsakassa anusiṭṭhiyaṃ patiṭṭhānenāti evaṃ vā ettha attho daṭṭhabbo. Evaṃ anuddesikavasena tassā laddhiṃ pucchitvā puna uddesikavasena ‘‘ācikkha me tvaṃ yadi buddhasāvikā’’ti pucchati. Tattha buddhasāvikāti sabbampi ñeyyadhammaṃ sayambhuñāṇena hatthatale āmalakaṃ viya paccakkhato buddhattā buddhassa bhagavato dhammassavanante jātāti buddhasāvikā.

141. 'Parivutā sakkatā casi' means 'you are surrounded on all sides and honored'. 'Kuto cutā sugatigatāsi' means 'from which of the five destinies, having passed away, have you come to this happy destination, this divine realm, by way of rebirth-linking?'. 'Kassa vā tvaṃ vacanakarānusāsaniṃ': the construction is 'by accepting the advice and instruction in the teaching, the excellent word, of which teacher do you act according to his word?'. Or, the meaning here should be understood thus: 'Established in the instruction of which instructor, whose teacher's word do you follow?'. Thus, having asked about her belief by way of a general question, he again asks by way of a specific question, “Tell me, if you are a disciple of the Buddha.” Therein, 'buddhasāvikā' (disciple of the Buddha) means: because the Buddha directly knows all knowable things with his self-arisen knowledge like an āmalaka fruit on the palm of his hand, she who is born at the end of hearing the Dhamma of the Blessed One, the Buddha, is a 'disciple of the Buddha'.

Evaṃ therena pucchitamatthaṃ kathentī devatā imā gāthā abhāsi –

Thus, the deity, explaining the meaning of what was asked by the Elder, spoke these verses:

142.

142.

‘‘Nagantare nagaravare sumāpite, paricārikā rājavarassa sirimato;

Nacce gīte paramasusikkhitā ahuṃ, sirimāti maṃ rājagahe avediṃsu.

In a royal city, well-built among the mountains, I was an attendant of a glorious king. In dance and song I was supremely skilled; they knew me as Sirimā in Rājagaha.

143.

143.

‘‘Buddho ca me isinisabho vināyako, adesayī samudayadukkhaniccataṃ;

Asaṅkhataṃ dukkhanirodha sassataṃ, maggañcimaṃ akuṭilamañjasaṃ sivaṃ.

The Buddha, my leader, the bull among sages, taught the origin, suffering, and impermanence; the Unconditioned, the eternal cessation of suffering, and this path—not crooked, direct, and auspicious.

144.

144.

‘‘Sutvānahaṃ [Pg.74] amatapadaṃ asaṅkhataṃ, tathāgatassanadhivarassa sāsanaṃ;

Sīlesvahaṃ paramasusaṃvutā ahuṃ, dhamme ṭhitā naravarabuddhadesite.

Having heard the teaching of the Tathāgata, the unsurpassed one, regarding the deathless state, the unconditioned, I was perfectly restrained in morality, established in the Dhamma taught by the Buddha, the best of men.

145.

145.

‘‘Ñatvānahaṃ virajapadaṃ asaṅkhataṃ, tathāgatenanadhivarena desitaṃ;

Tatthevahaṃ samathasamādhimāphusiṃ, sāyeva me paramaniyāmatā ahu.

Having known the stainless, unconditioned state, taught by the Tathāgata, the unsurpassed one; right there I attained serenity and concentration; that indeed was my supreme certainty.

146.

146.

‘‘Laddhānahaṃ amatavaraṃ visesanaṃ, ekaṃsikā abhisamaye visesiya;

Asaṃsayā bahujanapūjitā ahaṃ, khiḍḍāratiṃ paccanubhomanappakaṃ.

Having obtained the supreme Deathless, a special distinction, a definite distinction in direct knowledge; without a doubt, I am honored by many people, experiencing much joy in sports and pleasures.

147.

147.

‘‘Evaṃ ahaṃ amatadasamhi devatā, tathāgatassanadhivarassa sāvikā;

Dhammaddasā paṭhamaphale patiṭṭhitā, sotāpannā na ca pana matthi duggati.

Thus I am a goddess who has seen the Deathless, a disciple of the Tathāgata, the unsurpassed one; a Dhamma-seer, established in the first fruit, a stream-enterer, for whom there is no longer a bad destination.

148.

148.

‘‘Sā vandituṃ anadhivaraṃ upāgamiṃ, pāsādike kusalarate ca bhikkhavo;

Namassituṃ samaṇasamāgamaṃ sivaṃ, sagāravā sirimato dhammarājino.

I approached to venerate the unsurpassed one, and the monks inspiring confidence and delighting in the wholesome; to pay homage to the auspicious assembly of recluses, reverent toward the glorious Dhamma-king.

149.

149.

‘‘Disvā muniṃ muditamanamhi pīṇitā, tathāgataṃ naravaradammasārathiṃ;

Taṇhacchidaṃ kusalarataṃ vināyakaṃ, vandāmahaṃ paramahitānukampaka’’nti.

Seeing the sage, my mind was gladdened and delighted—the Tathāgata, the unsurpassed charioteer of tamable men, the cutter of craving, delighting in the wholesome, the leader—I pay homage to him, the supremely compassionate one for our welfare.

142. Tattha nagantareti isigilivepullavebhārapaṇḍavagijjhakūṭasaṅkhātānaṃ pañcannaṃ pabbatānaṃ antare vemajjhe, yato taṃ nagaraṃ ‘‘giribbaja’’nti vuccati[Pg.75]. Nagaravareti uttamanagare, rājagahaṃ sandhāyāha. Sumāpiteti mahāgovindapaṇḍitena vatthuvijjāvidhinā sammadeva nivesite. Paricārikāti saṃgītaparicariyāya upaṭṭhāyikā. Rājavarassāti bimbisāramahārājassa. Sirimatoti ettha ‘‘sirīti buddhipuññānaṃ adhivacana’’nti vadanti. Atha vā puññanibbattā sarīrasobhaggādisampatti katapuññaṃ nissayati, katapuññehi vā nissīyatīti ‘‘sirī’’ti vuccati, sā etassa atthīti sirimā, tassa sirimato. Paramasusikkhitāti ativiya sammadeva ca sikkhitā. Ahunti ahosiṃ. Avediṃsūti aññāsuṃ.

142. Therein, ‘in the midst of mountains’ refers to the space amidst the five mountains known as Isigili, Vepulla, Vebhāra, Paṇḍava, and Gijjhakūṭa, for which reason that city is called ‘Giribbaja.’ ‘In the excellent city’ refers to the supreme city, with reference to Rājagaha. ‘Well-founded’ means it was properly established by the wise Mahāgovinda according to the method of the science of sites. ‘Attendant’ refers to a female attendant who serves by way of musical service. ‘Of the excellent king’ means of the great king Bimbisāra. Regarding ‘of the glorious one,’ herein they say ‘sirī’ is a designation for wisdom and merit. Alternatively, the accomplishment born of merit, such as beauty of body and good fortune, relies on one who has made merit, or is relied upon by those who have made merit—thus it is called ‘sirī.’ He possesses this, hence he is glorious; thus the phrase means ‘of the glorious one.’ ‘Supremely well-trained’ means exceedingly well and properly trained. `Ahuṃ` means `ahosiṃ` (I was). `Avediṃsu` means `aññāsuṃ` (they knew).

143. Isinisabhoti gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho, vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho. Rathā so attano nisabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā kenaci parissayena akampiyo acalaṭṭhānena tiṭṭhati, evaṃ bhagavā dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati, tasmā nisabho viyāti nisabho. Sīlādīnaṃ dhammakkhandhānaṃ esanaṭṭhena ‘‘isī’’ti laddhavohāresu sekkhāsekkhaisīsu nisabho, isīnaṃ vā nisabho, isi ca so nisabho cāti vā isinisabho. Veneyyasatte vinetīti vināyako, nāyakavirahitoti vā vināyako, sayambhūti attho.

143. Regarding ‘the Bull among Sages’: The chief of a hundred cattle is an usabha, and the chief of a thousand cattle is a vasabha; or, the chief of a hundred pens is an usabha, and the chief of a thousand pens is a vasabha. A nisabha is a bull that is the best of all cattle, can endure all dangers, is white, majestic, can carry a great burden, and is unshaken even by the sounds of a hundred thunderclaps. Just as that bull, endowed with a bull's strength, stands firm in an immovable position, pressing down on the earth with its four feet, unshaken by any danger; even so the Blessed One, endowed with the ten powers of a Tathāgata, stands firm in an immovable position, pressing down on the earth of the eight assemblies with the four feet of the grounds of self-confidence, unshaken by any adversary or enemy in the world with its devas. Therefore, as he is like a bull-chief (nisabha), he is called a bull-chief. He is a bull among the sages—both learners and adepts—who have gained the designation ‘sage’ because they seek the aggregates of phenomena such as virtue. Or, he is the bull of the sages. Or, he is both a sage and a bull; thus he is ‘the Bull among Sages.’ He trains beings fit to be trained, thus he is ‘the Guide.’ Or, he is without a leader, thus he is ‘the Guide’; the meaning is ‘self-become.’

Adesayī samudayadukkhaniccatanti samudayasaccassa ca dukkhasaccassa ca aniccataṃ vayadhammataṃ abhāsi. Tena ‘‘yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti attano abhisamayañāṇassa pavattiākāraṃ dasseti. Samudayadukkhaniccatanti vā samudayasaccañca dukkhasaccañca aniccatañca. Tattha samudayasaccadukkhasaccaggahaṇena vipassanāya bhūmiṃ dasseti, aniccatāgahaṇena tassā pavattiākāraṃ dasseti. Saṅkhārānañhi aniccākāre vibhāvite dukkhākāro anattākāropi vibhāvitoyeva hoti taṃnibandhanattā [Pg.76] tesaṃ. Tenāha ‘‘yadaniccaṃ, taṃ dukkhaṃ, yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15). Asaṅkhataṃ dukkhanirodhasassatanti kenaci paccayena na saṅkhatanti asaṅkhataṃ, sabbakālaṃ tathabhāvena sassataṃ, sakalavaṭṭadukkhanirodhabhāvato dukkhanirodhaṃ ariyasaccañca me adesayīti yojanā. Maggañcimaṃ akuṭilamañjasaṃ sivanti antadvayaparivajjanena kuṭilabhāvakarānaṃ māyādīnaṃ kāyavaṅkādīnañca pahānena akuṭilaṃ, tato eva añjasaṃ, asivabhāvakarānaṃ kāmarāgādīnaṃ samucchindanena sivaṃ nibbānaṃ. Magganti nibbānatthikehi maggīyati, kilese vā mārento gacchatīti ‘‘maggo’’ti laddhanāmaṃ idaṃ tumhākañca mamañca paccakkhabhūtaṃ dukkhanirodhagāminipaṭipadāsaṅkhātaṃ ariyasaccañca me adesayīti yojanā.

‘He taught the impermanence of the origin and of suffering’ means he spoke of the impermanence and perishing nature of the truth of origin and the truth of suffering. Thereby, with the words, ‘Whatever has the nature to arise, all that has the nature to cease,’ he shows the mode of occurrence of his own knowledge of realization. Or, ‘the impermanence of the origin and of suffering’ refers to the truth of origin, the truth of suffering, and impermanence. Therein, by the inclusion of the truth of origin and the truth of suffering, he indicates the ground for insight; by the inclusion of impermanence, he shows its mode of occurrence. For when the aspect of impermanence of formations is made manifest, the aspect of suffering and the aspect of non-self are also made manifest, because they are bound up with that. Therefore, he said, ‘What is impermanent, that is suffering; what is suffering, that is non-self’ (saṃ. ni. 3.15). ‘The unconditioned, the cessation of suffering, is eternal’ means: it is unconditioned because it is not conditioned by any cause; it is eternal because of its unchanging nature at all times; it is the cessation of suffering because it is the state of cessation of all suffering of the round of existence. And this noble truth he taught to me—this is the construction. ‘And this path, not crooked, direct, auspicious’ means: it is not crooked through the avoidance of the two extremes and the abandoning of things that cause crookedness, such as deceit, bodily crookedness, and the like; for that very reason, it is direct; it is auspicious, being Nibbāna, by cutting off things that cause a lack of peace, such as sensual passion. ‘Path’ (magga) is so called because it is sought (maggīyati) by those who desire Nibbāna, or because it goes along killing (mārento gacchati) the defilements. And this noble truth, designated as the practice leading to the cessation of suffering, which has become directly experienced by you and by me—this he taught to me—this is the construction.

144. Sutvānahaṃ amatapadaṃ asaṅkhataṃ, tathāgatassanadhivarassa sāsananti ettha ayaṃ saṅkhepattho – tathā āgamanādiatthena tathāgatassa, sadevake loke aggabhāvato anadhivarassa, sammāsambuddhassa amatapadaṃ asaṅkhataṃ nibbānaṃ uddissa desitattā, amatassa vā nibbānassa paṭipajjanupāyattā kenacipi asaṅkharaṇīyattā ca amatapadaṃ asaṅkhataṃ sāsanaṃ saddhammaṃ ahaṃ sutvānāti. Sīlesvahanti sīlesu nipphādetabbesu ahaṃ. Paramasusaṃvutāti ativiya sammadeva saṃvutā. Ahunti ahosiṃ. Dhamme ṭhitāti paṭipattidhamme patiṭṭhitā.

144. ‘Having heard the deathless state, the unconditioned, the teaching of the Tathāgata, the unsurpassed one’—here is the concise meaning: ‘Tathāgata’ by the meaning of ‘thus come’ and so on; ‘unsurpassed one’ because of being supreme in the world with its devas; of the Perfectly Enlightened One—because it was taught concerning the deathless state, the unconditioned Nibbāna; or because it is the practice which is the means to the deathless Nibbāna, and because it is not to be conditioned by anything whatsoever—thus, ‘I, having heard the teaching, the true Dhamma, which is the cause of the deathless and is unconditioned.’ ‘In the virtues, I’ means in the virtues that should be perfected, I. ‘Extremely well-restrained’ means exceedingly and truly well-restrained. ‘I was’ means I was. ‘Established in the Dhamma’ means established in the Dhamma of practice, I was.

145. Ñatvānāti sacchikiriyābhisamayavasena jānitvā. Tatthevāti tasmiṃyeva khaṇe, tasmiṃyeva vā attabhāve. Samathasamādhimāphusinti paccanīkadhammānaṃ samucchedavasena samanato vūpasamanato paramatthasamathabhūtaṃ lokuttarasamādhiṃ āphusiṃ adhigacchiṃ. Yadipi yasmiṃ khaṇe nirodhassa sacchikiriyābhisamayo, tasmiṃyeva khaṇe maggassa bhāvanābhisamayo, ārammaṇapaṭivedhaṃ pana bhāvanāpaṭivedhasseva purimasiddhikāraṇaṃ viya katvā dassetuṃ –

145. ‘Having known’ means having known by way of penetration through direct realization. ‘Right there’ means at that very moment, or in that very existence. ‘I attained serenity and concentration’ means I reached and attained the supramundane concentration, which has become ultimate serenity, by way of the complete cutting off, calming, and pacifying of opposing states. Although at the very moment when the penetration through direct realization of cessation occurs, at that same moment the penetration through development of the path occurs, nevertheless, to show the penetration of the object, having made it like the cause for the prior accomplishment of the penetration of the development of the path—

‘‘Ñatvānahaṃ virajapadaṃ asaṅkhataṃ, tathāgatenanadhivarena desitaṃ’’.

‘Having known the stainless, unconditioned state, taught by the Tathāgata, the unsurpassed one.’

Tatthevahaṃ ‘samathasamādhimāphusi’nti vuttaṃ yathā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.400; 3.421; saṃ. ni. 4.60). Ñatvānāti vā samānakālavasena vuttanti veditabbaṃ [Pg.77] yathā ‘‘nihantvāna tamaṃ sabbaṃ, ādicco nabhamuggato’’ti. Sāyevāti yā lokuttarasamādhiphusanā laddhā, sāyeva. Paramaniyāmatāti paramā uttamā magganiyāmatā.

‘Right there I attained serenity and concentration’ was said, just as ‘dependent on the eye and forms, eye-consciousness arises.’ Or, ‘having known’ should be understood as said by way of simultaneity, just as ‘having dispelled all darkness, the sun has risen in the sky.’ ‘That very’ means that very attainment of supramundane concentration which was gained. ‘Supreme fixed condition’ means the supreme, excellent fixed condition of the path.

146. Visesananti puthujjanehi visesakaṃ visiṭṭhabhāvasādhakaṃ. Ekaṃsikāti ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti ekaṃsagāhavatī ratanattaye nibbicikicchā. Abhisamaye visesiyāti saccapaṭivedhavasena visesaṃ patvā. ‘‘Visesinī’’tipi paṭhanti, abhisamayahetu visesavatīti attho. Asaṃsayāti soḷasavatthukāya aṭṭhavatthukāya ca vicikicchāya pahīnattā apagatasaṃsayā. ‘‘Asaṃsiyā’’ti keci paṭhanti. Bahujanapūjitāti sugatīhi parehi patthanīyaguṇāti attho. Khiḍḍāratinti khiḍḍābhūtaṃ ratiṃ, atha vā khiḍḍañca ratiñca khiḍḍāvihārañca ratisukhañca.

146. ‘Visesana’ means that which accomplishes the state of being distinguished from ordinary people. ‘Ekaṃsikā’ means having a grasp of certainty and being without doubt in the Three Jewels, as in: "The Blessed One is a Perfectly Enlightened One, the Dhamma is well-expounded, the Saṅgha is practicing well." ‘Abhisamaye visesiyā’ means having reached the state of being distinguished by means of penetrating the truths. Some also recite it as ‘Visesinī’; the meaning is: she possesses distinction because of the realization. ‘Asaṃsayā’ means her doubt has departed because of having abandoned the doubt which has sixteen bases and that which has eight bases. Some recite it as ‘Asaṃsiyā’. ‘Bahujanapūjitā’ means she has qualities that should be wished for by others who have reached a good destination. ‘Khiḍḍāratiṃ’ means I experience the delight that is play, or alternatively, both play and delight, both playful abiding and the happiness arising from delight.

147. Amatadasamhīti amatadasā nibbānadassāvinī amhi. Dhammaddasāti catusaccadhammaṃ diṭṭhavatī. Sotāpannāti ariyamaggasotaṃ ādito pattā. Na ca pana matthi duggatīti na ca pana me atthi duggati avinipātadhammattā.

147. ‘Amatarasamhīti’ means: I have the taste of the deathless, I have the taste of Nibbāna. ‘Dhammaddasā’ means one who has seen the Dhamma of the Four Truths. ‘Sotāpannā’ means I have reached the stream, which is the noble path, from the very beginning. ‘Na ca pana matthi duggatīti’ means: for me there is no going to a bad destination, because of being of a nature not to fall into the lower realms.

148. Pāsādiketi pasādāvahe. Kusalarateti kusale anavajjadhamme nibbāne rate. Bhikkhavoti bhikkhū namassituṃ upāgaminti yojanā. Samaṇasamāgamaṃ sivanti samaṇānaṃ samitapāpānaṃ buddhabuddhasāvakānaṃ sivañca dhammaṃ khemaṃ samāgamaṃ saṅgamaṃ payirupāsituṃ upāgaminti sambandho. Sirimato dhammarājinoti bhummatthe sāmivacanaṃ. Sirimati dhammarājinīti attho. Evameva ca keci paṭhanti.

148. ‘Pāsādike’ means those who bring forth confidence. ‘Kusalarate’ means those who delight in Nibbāna, the wholesome and blameless Dhamma. ‘Bhikkhavo’ means: I have come to pay homage to the bhikkhus; this is the construction. ‘Samaṇasamāgamaṃ sivaṃ’ means: I have come to attend upon the assembly of the ascetics whose evil has been pacified—the Buddha and the disciples of the Buddha—and to the safe, peaceful Dhamma, the gathering; this is the connection. ‘Sirimato dhammarājino’ is a genitive word in the sense of the locative. The meaning is: in the glorious Dhamma King. And some teachers also recite it just so, as ‘sirimati dhammarājini’.

149. Muditamanamhīti moditamanā amhi. Pīṇitāti tuṭṭhā, pītirasavasena vā tittā. Naravaradammasārathinti naravaro ca so aggapuggalattā, dammānaṃ dametabbānaṃ veneyyānaṃ nibbānābhimukhaṃ sāraṇato dammasārathi cāti naravaradammasārathi, taṃ. Paramahitānukampakanti paramena uttamena hitena sabbasattānaṃ anukampakaṃ.

149. Muditamanā amhi means: I have a joyful mind. Pīṇitā means delighted, or alternatively, satisfied by the taste of joy. In the word naravaradammasārathiṃ: because of being the foremost person, he is the best of men (naravara); and because he guides those to be tamed, the disciples, towards Nibbāna, he is the charioteer for those to be tamed (dammasārathi). Thus he is the naravaradammasārathi. Paramahitānukampakaṃ means one who compassionates all beings with the supreme, highest welfare.

Evaṃ [Pg.78] sirimā devadhītā attano laddhipavedanamukhena ratanattaye pasādaṃ pavedetvā bhagavantaṃ bhikkhusaṅghañca vanditvā padakkhiṇaṃ katvā devalokameva gatā. Bhagavā tameva otiṇṇavatthuṃ aṭṭhuppattiṃ katvā dhammaṃ desesi, desanāpariyosāne ukkaṇṭhitabhikkhu arahattaṃ pāpuṇi, sampattaparisāyapi sā dhammadesanā sātthikā jātāti.

Thus, the celestial maiden Sirimā, by means of declaring her view, proclaimed her faith in the Triple Gem. Having paid homage to the Blessed One and the community of monks and having circumambulated them to the right, she went to the celestial world. The Blessed One, making that very incident the basis of his talk, taught the Dhamma. At the conclusion of the discourse, the discontented monk attained Arahantship, and that Dhamma teaching was also beneficial for the assembled congregation.

Sirimāvimānavaṇṇanā niṭṭhitā.

The commentary on the story of Sirimā's celestial mansion is concluded.

17. Kesakārīvimānavaṇṇanā

17. The Commentary on the Kesakārī Mansion

Idaṃ vimānaṃ ruciraṃ pabhassaranti kesakārīvimānaṃ. Tassa kā uppatti? Bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ piṇḍāya pavisiṃsu. Te aññatarassa brāhmaṇassa gehadvārasamīpena gacchanti. Tasmiñca gehe brāhmaṇassa dhītā kesakārī nāma gehadvārasamīpe mātu sīsato ūkā gaṇhantī te bhikkhū gacchante disvā mātaraṃ āha ‘‘amma, ime pabbajitā paṭhamena yobbanena samannāgatā abhirūpā dassanīyā pāsādikā sukhumālā kenaci pārijuññena anabhibhūtā maññe, kasmā nu kho ime imasmiṃyeva vaye pabbajantī’’ti? Taṃ mātā āha ‘‘atthi, amma, sakyaputto sakyakulā pabbajito buddho loke uppanno, so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ, parisuddhaṃ brahmacariyaṃ pakāseti, tassa ime dhammaṃ sutvā pabbajantī’’ti.

"This mansion is beautiful and radiant"—this is the story of the Kesakārī mansion. What is its origin? The Blessed One was dwelling near Bārāṇasī, at Isipatana in the Deer Park. Now at that time, in the morning, a number of monks, having dressed, took their bowls and robes and entered Bārāṇasī for alms. They were walking past the vicinity of a certain brahmin's house door. And in that house, the brahmin's daughter, named Kesakārī, was picking lice from her mother's head near the house door. Seeing those monks passing by, she said to her mother: "Mother, these renunciants, I think, are endowed with the prime of youth, are handsome, pleasing to see, inspiring, and refined, not overcome by any decline. For what reason, then, do they go forth in this very age?" Her mother said to her: "Dear daughter, there is a son of the Sakyans, gone forth from the Sakyan clan, the Buddha, who has arisen in the world. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he makes known the holy life that is utterly complete and pure. It is having heard his Dhamma that these men go forth."

Tena ca samayena āgataphalo viññātasāsano aññataro upāsako tāya vīthiyā gacchanto taṃ kathaṃ sutvā tāsaṃ santikaṃ upasaṅkami. Atha naṃ brāhmaṇī āha ‘‘etarahi kho upāsaka bahū kulaputtā mahantaṃ bhogakkhandhaṃ mahantaṃ ñātiparivaṭṭaṃ pahāya sakyasamaye pabbajanti, te kiṃ nu kho atthavasaṃ sampassantā pabbajantī’’ti? Taṃ sutvā upāsako ‘‘kāmesu ādīnavaṃ, nekkhamme ca ānisaṃsaṃ sampassantā’’ti vatvā attano ñāṇabalānurūpaṃ [Pg.79] tamatthaṃ vitthārato kathesi, tiṇṇañca ratanānaṃ guṇe pakāsesi, pañcannaṃ sīlānaṃ diṭṭhadhammikaṃ samparāyikañca guṇānisaṃsaṃ pavedesi. Atha brāhmaṇadhītā taṃ ‘‘kiṃ amhehipi saraṇesu ca sīlesu ca patiṭṭhāya tayā vutte guṇānisaṃse adhigantuṃ sakkā’’ti pucchi. So ‘‘sabbasādhāraṇā ime dhammā bhagavatā bhāsitā, kasmā na sakkā’’ti vatvā tassā saraṇāni ca sīlāni ca adāsi. Sā gahitasaraṇā samādinnasīlā ca hutvā puna āha ‘‘kiṃ ito uttari aññampi karaṇīyaṃ atthī’’ti. So tassā viññubhāvaṃ sallakkhento ‘‘upanissayasampannā bhavissatī’’ti ñatvā sarīrasabhāvaṃ vibhāvento dvattiṃsākārakammaṭṭhānaṃ kathetvā kāye virāgaṃ uppādetvā upari aniccatādipaṭisaṃyuttāya dhammiyā kathāya saṃvejetvā vipassanāmaggaṃ ācikkhitvā gato. Sā tena vuttanayaṃ sabbaṃ manasi katvā paṭikūlamanasikāre samāhitacittā vipassanaṃ paṭṭhapetvā upanissayasampattiyā na cirasseva sotāpattiphale patiṭṭhahi. Athāparena samayena kālaṃ katvā sakkassa devarañño paricārikā hutvā nibbatti, satasahassañcassā accharāparivāro ahosi. Taṃ sakko devarājā disvā acchariyabbhutacittajāto pamuditahadayo –

At that time, a certain lay follower, who had attained the fruit and understood the teaching, was walking along that street. Upon hearing their conversation, he approached them. Then the brahmin woman said to him, 'Lay follower, nowadays many sons of good family, having abandoned a great mass of wealth and a large circle of relatives, go forth in the dispensation of the Sakyan. What benefit, indeed, do they see that they go forth?' Hearing this, the lay follower replied, 'Seeing the danger in sensual pleasures and the benefit in renunciation,' and he explained that matter in detail according to the capacity of his wisdom. He also made clear the virtues of the Three Jewels and proclaimed the beneficial results—both in this life and the next—of the five precepts. Then the brahmin’s daughter asked him, 'By being established in the refuges and the precepts, is it possible for us also to attain the beneficial results you have spoken of?' He replied, 'These teachings spoken by the Blessed One are common to all—why would it not be possible?' and he gave her the refuges and the precepts. Having taken the refuges and undertaken the precepts, she asked again, 'Is there anything further to be done beyond this?' Perceiving her intelligence and knowing, 'She must be endowed with supporting conditions,' he explained the nature of the body, taught the meditation subject of the thirty-two parts, and having aroused dispassion toward the body, he further stirred her with a Dhamma talk connected with impermanence and other such topics, explained the path of insight, and then departed. She, having taken to heart the entire method he had taught, with her mind concentrated on the perception of repulsiveness, established insight. Due to her endowment with supporting conditions, it was not long before she was established in the fruit of stream-entry. Then, at a later time, she passed away and was reborn as an attendant of Sakka, the king of the devas, and she had a retinue of a hundred thousand celestial nymphs. When Sakka, the king of the devas, saw her, a state of wonder and amazement arose in his mind, and his heart was filled with delight—

150.

150.

‘‘Idaṃ vimānaṃ ruciraṃ pabhassaraṃ, veḷuriyathambhaṃ satataṃ sunimmitaṃ;

Suvaṇṇarukkhehi samantamotthataṃ, ṭhānaṃ mamaṃ kammavipākasambhavaṃ.

This mansion is delightful and radiant, with pillars of beryl, ever well-constructed; surrounded on all sides by golden trees, this is my abode, born from the result of kamma.

151.

151.

‘‘Tatrūpapannā purimaccharā imā, sataṃ sahassāni sakena kammunā;

Tuvaṃsi ajjhupagatā yasassinī, obhāsayaṃ tiṭṭhasi pubbadevatā.

These former celestial nymphs, the pubbadevatā, reborn here, number one hundred thousand by their own kamma. You, O one endowed with a retinue, have now arrived; you stand illuminating.

152.

152.

‘‘Sasī adhiggayha yathā virocati, nakkhattarājāriva tārakāgaṇaṃ;

Tatheva tvaṃ accharāsaṅgaṇaṃ imaṃ, daddallamānā yasasā virocasi.

Just as the moon, the king of the constellations, shines resplendently, having overcome the host of stars, so too do you, blazing brightly with your retinue, shine resplendently amidst this assembly of celestial nymphs.

153.

153.

‘‘Kuto [Pg.80] nu āgamma anomadassane, upapannā tvaṃ bhavanaṃ mamaṃ idaṃ;

Brahmaṃva devā tidasā sahindakā, sabbe na tappāmase dassanena ta’’nti. –

From what existence have you come, O one of flawless appearance, and been reborn in this mansion of mine? Just as the Tāvatiṃsa devas, together with Indra, are not satiated by the sight of Brahmā, so too are all of us not satiated by the sight of you.

Catūhi gāthāhi tāya katakammaṃ pucchi.

With four verses, he inquired about the kamma she had performed.

150. Tattha idaṃ vimānanti yasmiṃ vimāne sā devatā uppannā, taṃ attano vimānaṃ sandhāyāha. Satatanti sabbakālaṃ ruciraṃ pabhassaranti yojanā. Satatanti vā sammātataṃ, ativiya vitthiṇṇanti attho. Samantamotthatanti samantato avatthataṃ chāditaṃ. Ṭhānanti vimānameva sandhāya vadati. Tañhi tiṭṭhanti ettha katapuññāti ṭhānanti vuccati. Kammavipākasambhavanti kammavipākabhāvena sambhūtaṃ, kammavipākena vā saha sambhūtaṃ. Mamanti idaṃ mama ṭhānaṃ mama kammavipākasambhavanti dvīhipi padehi yojetabbaṃ.

150. Therein, regarding 'this mansion': referring to her own mansion in which that deity arose, she spoke. Regarding `satataṃ`: the construction is 'at all times delightful and radiant'. Alternatively, `satataṃ` means 'well-spread out', that is, 'exceedingly vast'. `Samantamotthataṃ` means 'covered, enveloped on all sides'. `Ṭhānaṃ` is said in reference to the mansion itself. For it is called `ṭhāna` because 'those who have made merit stand (`tiṭṭhanti`) here'. `Kammavipākasambhavaṃ` means 'arisen by way of the result of kamma', or 'arisen together with the result of kamma'. The term `mamaṃ` should be connected with both phrases, thus: 'my abode' and 'arisen from the result of my kamma'.

151. Tatrūpapannāti gāthāya ayaṃ saṅkhepattho – tatra tasmiṃ yathāvutte vimāne upapannāti nibbattā pageva uppannattā pubbadevatā imā purimā accharāyo parimāṇato sataṃ sahassāni. Tuvaṃsīti tvaṃ asi sakena kammunā ajjhupagatā upapannā. Yasassinīti parivārasampannā, teneva sakena kammunā kammānubhāvena obhāsayantī virocamānā tiṭṭhasīti.

151. Of the verse beginning `Tatrūpapannā`, this is the brief meaning: 'reborn' (`upapannā`), that is, arisen, in that aforementioned mansion. Because they arose earlier, they are `pubbadevatā` (former deities); these are the former celestial nymphs, one hundred thousand in number. `Tuvaṃsi` means 'you are'; by your own kamma you have approached and been reborn. `Yasassinī` means 'endowed with a retinue'. By the power of that very kamma of yours, you stand illuminating and shining resplendently.

152. Idāni tameva obhāsanaṃ upamāya vibhāvento ‘‘sasī’’ti gāthamāha. Tassattho – yathā sasalañchanayogena ‘‘sasī’’ti, nakkhattehi adhikaguṇatāya ‘‘nakkhattarājā’’ti ca laddhanāmo cando sabbaṃ tārakāgaṇaṃ adhiggayha abhibhavitvā virocati virājati, tatheva tvaṃ imaṃ accharānaṃ devakaññānaṃ gaṇaṃ samūhaṃ attano yasasā daddallamānā ativiya vijjotamānā virocasīti. Ettha ca ‘‘imā’’ti ‘‘ima’’nti ca nipātamattaṃ. Keci pana ‘‘nakkhattarājāriva tārāgaṇaṃ tatheva tva’’nti paṭhanti.

152. Now, elaborating on that radiance with a simile, he spoke the verse beginning 'sasī.' Its meaning is: Just as the moon, which has obtained the name 'sasī' due to its mark of the hare, and 'king of stars' due to its superior qualities to the stars, having surpassed and overcome the entire multitude of stars, shines and gleams, so too do you, shining with your glory, and blazing exceedingly bright, outshine this group, this assembly of celestial maidens. Here, 'imā' and 'ima' are merely particles. Some, however, read it as: 'Just as the king of stars outshines the host of stars, so too do you.'

153. Idāni tassā devatāya purimabhavaṃ tattha katapuññañca pucchanto ‘‘kuto nu āgammā’’ti gāthamāha. Tattha kuto nu āgammāti kuto [Pg.81] nu bhavato kuto nu puññakammato kāraṇabhūtato idaṃ mama bhavanaṃ āgamma bhadde anomadassane sabbaṅgasobhane tvaṃ upapannā uppattigahaṇavasena upagatā. ‘‘Anomadassane’’ti vuttamevatthaṃ upamāya pakāsento ‘‘brahmaṃva devā tidasā sahindakā, sabbe na tappāmase dassanena ta’’nti āha. Tattha yathā brahmānaṃ sahampatiṃ sanaṅkumāraṃ vā upagataṃ saha indenāti sahindakā tāvatiṃsā devā passantā dassanena na tappanti, evaṃ tava dassanena mayaṃ sabbe devā na tappāmaseti attho.

153. Now, questioning that deity about her previous existence and the merit she had done there, he spoke the verse beginning 'From where now have you come?' Here, 'from where now have you come?' means from what existence, from what meritorious action as a cause, have you come to this mansion of mine, O fair one, of faultless appearance, adorned in every limb, having arisen by way of taking birth? Regarding 'of faultless appearance'—revealing this very meaning with a simile, he says, 'Like Brahmā, the gods of the Thirty-Three together with Indra, all of us are not satisfied by seeing you.' Here, just as the gods of the Thirty-Three together with Indra, seeing Brahmā Sahampati or Sanankumāra when approached, are not satisfied by seeing them, so too, by seeing you, all of us gods are not satisfied—this is the meaning.

Evaṃ pana sakkena devānamindena pucchitā sā devatā tamatthaṃ pakāsentī –

Thus, having been asked by Sakka, lord of the devas, that deity, making that meaning clear—

154.

154.

‘‘Yametaṃ sakka anupucchase mamaṃ, kuto cutā tvaṃ idha āgatāti;

Bārāṇasī nāma puratthi kāsinaṃ, tattha ahosiṃ pure kesakārikā.

O Sakka, regarding that which you ask of me, 'From where, having passed away, have you come here?'; There was a city of the Kāsīs named Bārāṇasī; there I was formerly a hairdresser.

155.

155.

‘‘Buddhe ca dhamme ca pasannamānasā, saṅghe ca ekantagatā asaṃsayā;

Akhaṇḍasikkhāpadā āgatapphalā, sambodhidhamme niyatā anāmayā’’ti. –

With a mind serene towards the Buddha, the Dhamma, and the Sangha, completely committed and free from doubt; with unbroken precepts, having attained the fruit, certain in the Dhamma of enlightenment, free from affliction.

Gāthadvayamāha.

She spoke two verses.

154-5. Tattha yametanti yaṃ etaṃ pañhanti attho. Anupucchaseti anukūlabhāvena pucchasi. Mamanti maṃ. Puratthīti puraṃ atthi. Kāsinanti kāsiraṭṭhassa. Kesakārikāti purimattabhāve attano nāmaṃ vadati. Buddhe ca dhamme cātiādinā attano puññaṃ vibhāveti.

Therein, `yametaṃ` means 'which question'. `Anupucchase` means 'you ask in a suitable manner'. `Mamaṃ` means 'me'. `Puratthi` means 'there is a city'. `Kāsinaṃ` means 'of the Kāsī country'. `Kesakārikā` means she states her own name in a previous existence. With `Buddhe ca dhamme ca`, and so on, she makes clear her own meritorious deed.

Puna sakko tassā taṃ puññasampattiñca dibbasampattiñca anumodamāno –

Again, Sakka, rejoicing in her accomplishment of merit and that divine prosperity—

156.

156.

‘‘Tantyābhinandāmase [Pg.82] svāgatañca te,Dhammena ca tvaṃ yasasā virocasi;

Buddhe ca dhamme ca pasannamānase,Saṅghe ca ekantagate asaṃsaye;

Akhaṇḍasikkhāpade āgatapphale,Sambodhidhamme niyate anāmaye’’ti. – āha;

“We rejoice in you, and welcome to you. Through the Dhamma you shine with glory. With a mind serene towards the Buddha, the Dhamma, and the Sangha, solely devoted and without doubt; with unbroken precepts, having attained the fruit, certain in the Dhamma of enlightenment, free from affliction,” he said.

156. Tattha tantyābhinandāmaseti taṃ te duvidhampi sampattiṃ abhinandāma anumodāma. Svāgatañca teti tuyhañca idhāgamanaṃ svāgataṃ, amhākaṃ pītisomanassasaṃvaddhanameva. Sesaṃ vuttanayamevāti.

156. Therein, `tantyābhinandāmase` means: we rejoice in and appreciate both kinds of your accomplishment. And `svāgatañca te` means: your coming here is a good coming; it only serves to increase our joy and happiness. The remainder is just as has been explained.

Taṃ pana pavattiṃ sakko devarājā āyasmato mahāmoggallānattherassa kathesi, thero bhagavato nivedesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā sadevakassa lokassa sātthikā jātāti.

Now, Sakka, king of the devas, related that event to the Venerable Mahāmoggallāna Thera, and the Thera in turn reported it to the Blessed One. The Blessed One, having made that matter the basis for a story, taught the Dhamma to the assembled company. That teaching became beneficial to the world with its devas.

Kesakārīvimānavaṇṇanā niṭṭhitā.

The Elucidation of the Kesakārī Vimāna is concluded.

Iti paramatthadīpaniyā khuddaka-aṭṭhakathāya vimānavatthusmiṃ

Thus, in the commentary on the Vimānavatthu, which is part of the Paramatthadīpanī, the commentary on the Khuddaka Nikāya,

Sattarasavatthupaṭimaṇḍitassa paṭhamassa pīṭhavaggassa

of the first chapter, the Pīṭha Vagga, which is adorned with seventeen stories,

Atthavaṇṇanā niṭṭhitā.

the elucidation of the meaning is concluded.

2. Cittalatāvaggo

2. The Cittalatā Chapter

1. Dāsivimānavaṇṇanā

1. The Elucidation of the Female Slave's Mansion

Dutiyavagge api sakkova devindoti dāsivimānaṃ. Tassa kā uppatti? Bhagavati jetavane viharante sāvatthivāsī aññataro upāsako sambahulehi upāsakehi saddhiṃ sāyanhasamayaṃ vihāraṃ gantvā dhammaṃ sutvā parisāya vuṭṭhitāya bhagavantaṃ upasaṅkamitvā ‘‘ito paṭṭhāya ahaṃ, bhante, saṅghassa cattāri niccabhattāni dassāmī’’ti āha. Atha naṃ bhagavā tadanucchavikaṃ [Pg.83] dhammakathaṃ kathetvā vissajjesi. So ‘‘mayā, bhante, saṅghassa cattāri niccabhattāni paññattāni. Sve paṭṭhāya ayyā mama gehaṃ āgacchantū’’ti bhattuddesakassa ārocetvā attano gehaṃ gantvā dāsiyā tamatthaṃ ācikkhitvā ‘‘tattha tayā niccakālaṃ appamattāya bhavitabba’’nti āha. Sā ‘‘sādhū’’ti sampaṭicchi. Pakatiyāva sā saddhāsampannā puññakāmā sīlavatī, tasmā divase divase kālasseva uṭṭhāya paṇītaṃ annapānaṃ paṭiyādetvā bhikkhūnaṃ nisīdanaṭṭhānaṃ susammaṭṭhaṃ suparibhaṇḍakaṃ katvā āsanāni paññāpetvā bhikkhū upagate tattha nisīdāpetvā vanditvā gandhapupphadhūpadīpehi pūjetvā sakkaccaṃ parivisati.

In the second chapter, the Vimanavatthu called 'Api Sakko va Devindo' is the Dāsi-vimāna. What is its origin story? While the Blessed One was dwelling at Jetavana, a certain lay follower from Sāvatthī, together with many lay followers, went to the monastery in the evening. Having heard the Dhamma, when the assembly had risen, he approached the Blessed One and said, 'Venerable Sir, from this day onwards, I will give four regular meals to the Sangha.' Then the Blessed One, having given him a Dhamma talk appropriate to the occasion, dismissed him. He informed the meal-distributor, 'Venerable Sir, by me four regular meals have been established for the Sangha. Starting from tomorrow, may the noble ones come to my house.' Then he went to his own house, explained the matter to his female servant, and said, 'In that, you must always be diligent.' She accepted, saying, 'Very well.' By nature, she was endowed with faith, desired merit, and was virtuous. Therefore, day after day, she rose early, prepared excellent food and drink, made the seating place for the bhikkhus well-swept and well-perfumed, and prepared the seats. When the bhikkhus arrived, she seated them there, paid homage, honored them with perfumes, flowers, incense, and lamps, and served them respectfully.

Athekadivasaṃ bhikkhū katabhattakicce upasaṅkamitvā vanditvā evamāha ‘‘kathaṃ nu kho, bhante, ito jātiādidukkhato parimutti hotī’’ti. Bhikkhū tassā saraṇāni ca pañca sīlāni ca datvā kāyasabhāvaṃ pakāsetvā paṭikūlamanasikāre niyojesuṃ, apare aniccatāpaṭisaṃyuttaṃ dhammakathaṃ kathesuṃ. Sā soḷasa vassāni sīlaṃ rakkhantī antarantarā yoniso manasikarontī ekadivasaṃ dhammassavanasappāyaṃ labhitvā ñāṇassa ca paripakkattā vipassanaṃ vaḍḍhetvā sotāpattiphalaṃ sacchākāsi. Sā aparena samayena kālaṃ katvā sakkassa devarañño vallabhā paricārikā hutvā nibbatti. Sā saṭṭhitūriyasahassehi paricariyamānā accharāsatasahassaparivutā mahantaṃ dibbasampattiṃ anubhavantī pamudā modamānā saparivārā uyyānādīsu vicarati. Taṃ āyasmā mahāmoggallāno heṭṭhā vuttanayeneva disvā –

Then one day, having approached the bhikkhus who had completed their meal-duty, and having paid homage, she spoke thus: “Venerable Sirs, how indeed is there liberation from this suffering that begins with birth?” The bhikkhus, having given her the Refuges and the Five Precepts, and having explained the nature of the body, engaged her in the reflection on repulsiveness. Other bhikkhus gave a Dhamma talk connected with impermanence and so on. She, for sixteen years, while protecting the precepts and from time to time reflecting wisely, one day obtained a condition suitable for hearing the Dhamma, and due to the maturity of her wisdom, having developed insight, she realized the fruit of stream-entry. At a later time, having passed away, she was reborn as a beloved attendant of Sakka, the king of the devas. She, being served by sixty thousand musical instruments and surrounded by a hundred thousand celestial nymphs, experiencing great divine prosperity, delighted and joyful, wanders with her retinue in the parks and so on. The Venerable Mahāmoggallāna, having seen her in the very manner described before—

157.

157.

‘‘Api sakkova devindo, ramme cittalatāvane;

Samantā anupariyāsi, nārīgaṇapurakkhatā;

Obhāsentī disā sabbā, osadhī viya tārakā.

“Are you Sakka, the lord of the devas, himself? Escorted by a host of women, you wander all around in the delightful Cittalatā grove, illuminating all directions like the morning star.”

158.

158.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion such as this? By what do you prosper here? And for you arise those enjoyments, whatever are dear to the mind.”

159.

159.

‘‘Pucchāmi [Pg.84] taṃ devi mahānubhāve,Manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – pucchi;

“I ask you, O devī of great power, what merit did you make when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?”—he asked.

160.

160.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That devatā, pleased, questioned by Moggallāna, being asked a question, explained of what deed this was the fruit.

161.

161.

‘‘Ahaṃ manussesu manussabhūtā, dāsī ahosiṃ parapessiyā kule.

“I was a human among humans, a female slave in another’s family.

162.

162.

‘‘Upāsikā cakkhumato, gotamassa yasassino;

Tassā me nikkamo āsi, sāsane tassa tādino.

“I was a lay follower of the illustrious Gotama, the Seeing One. For me, in the Dispensation of that Such One, there was an escape.”

163.

163.

‘‘Kāmaṃ bhijjatuyaṃ kāyo, neva atthettha saṇṭhanaṃ;

Sikkhāpadānaṃ pañcannaṃ, maggo sovatthiko sivo.

“Let this body break apart at will; there is no slackening here. The path of the five training precepts is for well-being, is auspicious.”

164.

164.

‘‘Akaṇṭako agahano, uju sabbhi pavedito;

Nikkamassa phalaṃ passa, yathidaṃ pāpuṇitthikā.

“Thornless, unobstructed, straight, proclaimed by the good. See the fruit of renunciation, just as this woman has attained it.”

165.

165.

‘‘Āmantanikā raññomhi, sakkassa vasavattino;

Saṭṭhi tūriyasahassāni, paṭibodhaṃ karonti me.

“I am an attendant of the king, Sakka, the sovereign. Sixty thousand musical instruments awaken me.”

166.

166.

‘‘Ālambo gaggaro bhīmo, sādhuvādī ca saṃsayo;

Pokkharo ca suphasso ca, vīṇāmokkhā ca nāriyo.

“Ālambo, Gaggaro, Bhīmo, Sādhuvādī, and Saṃsayo; Pokkharo and Suphasso, and the women who are the chief lutes.”

167.

167.

‘‘Nandā ceva sunandā ca, soṇadinnā sucimhitā;

Alambusā missakesī ca, puṇḍarīkāti dāruṇī.

“Nandā and Sunandā, Soṇadinnā and Sucimhitā; Alambusā and Missakesī, and Puṇḍarīkā the fierce one.”

168.

168.

‘‘Eṇīphassā suphassā ca, subhaddā muduvādinī;

Etā caññā ca seyyāse, accharānaṃ pabodhikā.

“Eṇīphassā and Suphassā, Subhaddā and Muduvādinī; these and other superior ones are the awakeners from among the nymphs.”

169.

169.

‘‘Tā maṃ kālenupāgantvā, abhibhāsanti devatā;

Handa naccāma gāyāma, handa taṃ ramayāmase.

“Those devatās, having approached me at the proper time, address me: ‘Come, let us dance and sing; come, let us delight you.’”

170.

170.

‘‘Nayidaṃ [Pg.85] akatapuññānaṃ, katapuññānamevidaṃ;

Asokaṃ nandanaṃ rammaṃ, tidasānaṃ mahāvanaṃ.

“This is not for those who have not made merit; this is indeed for those who have made merit. Sorrowless, delightful, and charming is the great grove of the Thirty-three.”

171.

171.

‘‘Sukhaṃ akatapuññānaṃ, idha natthi parattha ca;

Sukhañca katapuññānaṃ, idha ceva parattha ca.

“For those who have not made merit, there is no happiness, neither here nor hereafter; but for those who have made merit, there is happiness, both here and hereafter.”

172.

172.

‘‘Tesaṃ sahabyakāmānaṃ, kattabbaṃ kusalaṃ bahuṃ;

Katapuññā hi modanti, sagge bhogasamaṅgino’’ti. – devatā vissajjesi;

“For those who desire their companionship, much that is wholesome must be done. For those who have made merit rejoice in heaven, endowed with enjoyments.” Thus the devatā replied.

157. Tattha api sakkova devindoti apisaddo sambhāvanāyaṃ, ivasaddo ikāralopaṃ katvā vutto upamāyaṃ, tasmā yathā nāma sakko devānamindoti attho. Sakkasamabhāvo tissā devatāya parivārasampattidassanatthaṃ vutto. Keci ‘‘apīti nipātamatta’’nti vadanti. Cittalatāvaneti cittāya nāma devadhītāya puññānubhāvena nibbatte, cittānaṃ vā vicittapupphaphalādivisesayuttānaṃ santānakavalliādīnaṃ tattha yebhuyyatāya cittalatāvananti laddhanāme devuyyāne.

157. Therein, in the phrase `api sakkova devindo`, the word `api` is in the sense of possibility; the word `iva` is used in the sense of a simile, with the elision of the letter `i`. Therefore, the meaning is: 'just as Sakka is the lord of the devas'. The state of being like Sakka is mentioned to show the perfection of that devatā's retinue. Some say that `api` is merely a particle. Regarding `Cittalatāvaneti`: in the divine park that obtained the name Cittalatāvana, either because it was created by the meritorious power of the deva-daughter named Cittā, or because of the abundance there of variegated Santānaka creepers and the like, which are endowed with various special flowers, fruits, and so on.

161. Parapessiyāti paresaṃ kule tasmiṃ tasmiṃ kicce pesaniyā, paresaṃ veyyāvaccakārīti attho.

161. Regarding `Parapessiyā`: one who is sent on various tasks in the households of others; the meaning is, one who performs services for others.

162. Tassā me nikkamo āsi, sāsane tassa tādinoti tassā dāsiyāpi samānāya pañcahi cakkhūhi cakkhumato buddhassa bhagavato upāsikā hutvā soḷasa vassāni sīlaṃ rakkhantiyā kammaṭṭhānañca manasi karontiyā manasikārānubhāvena me mayhaṃ uppajjamāne sattatiṃsabodhipakkhiyadhammasaṅkhāte iṭṭhādīsu tādilakkhaṇasampattiyā tādino satthu sāsane tappariyāpannoyeva saṃkilesapakkhato nikkamanena ‘‘nikkamo’’ti laddhanāmo sammāvāyāmo āsi ahosi uppajji.

162. The phrase 'Tassā me nikkamo āsi, sāsane tassa tādino' means: For me—who, though being a slave girl, became a lay follower of the Blessed One, the Buddha, the One with the Five Eyes, and for sixteen years protected the precepts and attended to the meditation subject—for me, through the power of that attention, there arose the right effort. This right effort is named 'escape' (nikkama) because of its departure from the side of defilements, and it is included within the Dispensation of the Teacher, the Such One, who possesses the characteristic of suchness towards desirable and other states that arise, a Dispensation designated as the thirty-seven factors of enlightenment.

163-4. Tassa pana nikkamassa pubbabhāgassa pavattākāraṃ dassetuṃ ‘‘kāmaṃ bhijjatuyaṃ kāyo, neva atthettha saṇṭhananti vuttaṃ. Tassattho [Pg.86] – yadipi me ayaṃ kāyo bhijjatu vinassatu, tattha kiñcimattampi apekkhaṃ akarontī ettha etasmiṃ kammaṭṭhānānuyoge neva atthi, me vīriyassa saṇṭhanaṃ sithilīkaraṇanti vīriyaṃ samuttejentī vipassanaṃ ussukkāpesinti.

To show the manner of the arising of the preliminary part of that escape, it was said: 'Let this body break apart if it will; there is no halting here.' Its meaning is: 'Even if this body of mine should break apart and perish,' thus, without having the slightest concern for that, 'in this very application to the meditation subject, there is no halting, no relaxing of my energy.' Thus, arousing my energy, I strove at insight.

Idāni tathā vipassanaṃ ussukkāpetvā paṭiladdhaguṇaṃ dassentī –

Now, wishing to show the transcendent quality attained after having thus striven at insight:

‘‘Sikkhāpadānaṃ pañcannaṃ, maggo sovatthiko sivo;

Akaṇṭako agahano, uju sabbhi pavedito;

Nikkamassa phalaṃ passa, yathidaṃ pāpuṇitthikā’’ti. – āha;

“The path of the five training precepts is secure and auspicious; thornless, unobstructed, straight, proclaimed by the good. See the fruit of escape, just as this woman has attained it,” she said.

Tatrāyaṃ saṅkhepattho – yo niccasīlavasena samādinnānaṃ pañcannaṃ sikkhāpadānaṃ sikkhākoṭṭhāsānaṃ upanissayabhāvena laddhattā tesaṃ paripūritattā ca sikkhāpadānaṃ pañcannaṃ sambandhībhūto, yasmiṃ santāne uppanno, tassa sabbākārena sotthibhāvasampādanato sundaratthabhāvato ca sovatthiko sotthiko, saṃkilesadhammehi anupaddutattā khemappattihetutāya ca sivo, rāgakaṇṭakādīnaṃ abhāvena akaṇṭako, kilesadiṭṭhiduccaritagahanasamucchedanato agahano, sabbajimhavaṅkakuṭilabhāvāpagamahetutāya uju, buddhādīhi sappurisehi pakāsitattā sabbhi pavedito ariyamaggo, taṃ yathā yena upāyabhūtena itthikā dvaṅgulabahalabuddhikāpi samānā pāpuṇiṃ, tassa nikkamassa yathāvuttavīriyassa idaṃ phalaṃ passāti sakkaṃ ālapati.

Here is the concise meaning: There is a noble path which is connected to the five training rules, having been obtained as a supporting condition for the five training rules—which are portions of training—undertaken through constant virtue, and also because of their fulfillment. When it arises in one’s mental continuum, it is conducive to well-being (sovatthiko, sotthiko) because it accomplishes a state of well-being in every way and because it has a beautiful purpose. It is safe (sivo) because it is unafflicted by defiling states and is a cause for reaching safety. It is thornless (akaṇṭako) due to the absence of the thorns of lust and so forth. It is not a thicket (agahano) because it completely cuts off the thicket of defilements, wrong views, and misconduct. It is straight (uju) because it is the cause for the removal of all crookedness, bentness, and dishonesty. It is the noble path, proclaimed by the good, having been declared by good persons such as the Buddha. By which means I, though a woman with intelligence only two fingers thick, attained it. She addresses Sakka, saying: 'See this fruit of that escape, of the energy as described!'

165. Āmantanikā raññomhi, sakkassa vasavattinoti sayaṃvasībhāvena vattanato, dvīsu devalokesu attano vasaṃ issariyaṃ vattetīti vā vasavattī, tassa vasavattino sakkassa devarañño āmantanikā ālāpasallāpayoggā, kīḷanakāle vā tena āmantetabbā amhi, nikkamassa vīriyassa phalaṃ passāti yojanā. Ātatavitatādibhedena pañca tūriyaṅgāni dvādasahi pāṇibhāgehi ekato pavajjamānāni saṭṭhi honti, tāni pana sahassamattāni payirupāsanavasena upaṭṭhitāni sandhāyāha ‘‘saṭṭhi tūriyasahassāni, paṭibodhaṃ karonti me’’ti. Tattha paṭibodhanti pītisomanassānaṃ pabodhanaṃ.

165. As for the phrase, 'I am an intimate of the king, of Sakka, the Vasavattī': He is called Vasavattī because he acts with self-mastery, or because he wields his power and sovereignty in the two deva worlds. Of that Vasavattī, Sakka, the king of the devas, I am an intimate, fit for conversation and friendly talk, or one to be summoned by him at the time of play. This is the application: 'See the fruit of the escape, of the energy!' The five kinds of musical instruments, with divisions such as ātata, have twelve parts of playing each; when played together, they become sixty. Referring to those instruments present in attendance, which number a thousand for each of these sixty types, she said: 'Sixty thousand instruments awaken me.' Therein, 'awaken' means the arousing of joy and gladness.

166-8. Ālambotiādi [Pg.87] tūriyavādakānaṃ devaputtānaṃ ekadesato nāmaggahaṇanti vadanti, tūriyānaṃ panetaṃ nāmaggahaṇaṃ. Vīṇāmokkhādikā devadhītā. Sucimhitāti suddhamihitā, nāmameva vā etaṃ. Muduvādinīti mudunāva vadatīti muduvādinī, mudukaṃ ativiya vādanasīlā, nāmameva vā. Seyyāseti seyyatarā. Accharānanti accharāsu saṅgīte pāsaṃsatarā. Pabodhikāti pabodhanakarā.

Ālamba, etc., they say, is a partial enumeration of the names of the divine musicians (devaputtas). But this is a naming of the musical instruments. Vīṇāmokkha and others are divine daughters. Sucimhitā means pure-smiled, or it is just a name. Muduvādinī means one who speaks softly, or the divine women who are accustomed to playing very gently, or it is just a name. Seyyāse means more excellent. Accharānaṃ means more praiseworthy in music among the celestial nymphs. Pabodhikā means those who act as if awakening [joy].

169. Kālenāti yuttappattakālena. Abhibhāsantīti abhimukhā, abhiratā vā hutvā bhāsanti. Yathā ca bhāsanti, taṃ dassetuṃ ‘‘handa naccāma gāyāma, handa taṃ ramayāmase’’ti vuttaṃ.

169. “In time” means at a suitable and appropriate time. “Abhibhāsanti” means they speak face-to-face, or having become extremely delighted, they speak. And to show in what manner they speak, it was said: “Come, let us dance and sing; come, let us entertain you.”

170. Idanti idaṃ mayā laddhaṭṭhānaṃ. Asokanti iṭṭhakantapiyamanāpānaṃyeva rūpādīnaṃ sambhavato visokaṃ. Tato eva sabbakālaṃ pamodasaṃvaddhanato nandanaṃ. Tidasānaṃ mahāvananti tāvatiṃsadevānaṃ mahantaṃ mahanīyañca uyyānaṃ.

170. “This” means this place obtained by me. “Sorrowless” means free from sorrow, because of the existence of forms and other sense-objects that are desirable, pleasing, beloved, and gladdening. From that very fact, because it increases delight at all times, it is called Nandana (delightful). “The Great Grove of the Thirty” means the great and magnificent park of the Tāvatiṃsa devas.

171. Evarūpā dibbasampatti nāma puññakammavasenevāti odissakanayena vatvā panu anodissakanayena dassentī ‘‘sukhaṃ akatapuññāna’’nti gāthamāha.

171. Having spoken in a specific way, saying, “Such divine attainment arises only through the power of meritorious kamma,” and then again, wishing to teach in a general way, she spoke the verse beginning, “sukhaṃ akatapuññānaṃ…”

172. Puna attanā laddhassa dibbaṭṭhānassa parehi sādhāraṇakāmatāvasena dhammaṃ kathentī ‘‘tesaṃ sahabyakāmāna’’nti osānagāthamāha. Tesanti tāvatiṃsadevānaṃ. Sahabyakāmānanti sahabhāvaṃ icchantehi, kattuatthe hi idaṃ sāmivacanaṃ. Saha vāti pavattatīti sahavo, tassa bhāvo sahabyaṃ yathā vīrassa bhāvo vīriyanti.

172. Again, wishing to teach the Dhamma through her desire for the divine state she had attained to be shared with others, she spoke the concluding verse, “For those desiring companionship…” “Tesaṃ” (for those) means for the Tāvatiṃsa devas. “Sahabyakāmānaṃ” (desiring companionship) means by those who desire co-existence. Indeed, this is a genitive case word in the sense of the agent. One who proceeds together (saha... pavattatīti) is a “sahava”; the state of that one (tassa bhāvo) is “sahabyaṃ” (companionship), just as the state of a hero (vīrassa bhāvo) is heroism (vīriyaṃ).

Evaṃ thero devatāya attano puññakamme āvikate tassā saparivārāya dhammaṃ desetvā devalokato āgantvā taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā sadevakassa lokassa sātthikā ahosīti.

Thus, when the devatā had made her own meritorious kamma manifest, the Elder taught the Dhamma to her and her retinue. Having come from the deva world, he reported that event to the Blessed One. The Blessed One, having made that matter the origin of the story, taught the Dhamma to the assembled congregation. That teaching was beneficial to the world with its devas.

Dāsivimānavaṇṇanā niṭṭhitā.

The exposition of the Dāsīvimāna is concluded.

2. Lakhumāvimānavaṇṇanā

2. The Second Chapter: Cittalatā. The Second Story: The Lakhumā Celestial Mansion.

Abhikkantena [Pg.88] vaṇṇenāti lakhumāvimānaṃ. Tassa kā uppatti? Bhagavati bārāṇasiyaṃ viharante kevaṭṭadvāraṃ nāma bārāṇasinagarassa ekaṃ dvāraṃ, tassa avidūre niviṭṭhagāmopi ‘‘kevaṭṭadvāra’’ntveva paññāyittha. Tattha lakhumā nāma ekā itthī saddhā pasannā buddhisampannā tena dvārena pavisante bhikkhū disvā vanditvā attano gehaṃ netvā kaṭacchubhikkhaṃ datvā teneva paricayena saddhāya vaḍḍhamānāya āsanasālaṃ kāretvā tattha paviṭṭhānaṃ bhikkhūnaṃ āsanaṃ upaneti, pānīyaṃ paribhojanīyaṃ upaṭṭhapeti. Yañca odanakummāsaḍākādi attano gehe vijjati, taṃ bhikkhūnaṃ deti. Sā bhikkhūnaṃ santike dhammaṃ sutvā saraṇesu ca sīlesu ca patiṭṭhāya samāhitā hutvā vipassanākammaṭṭhānaṃ uggahetvā vipassanaṃ ussukkāpentī upanissayasampannatāya na cirasseva sotāpattiphale patiṭṭhahi. Sā aparabhāge kālaṃ katvā tāvatiṃsabhavane mahati vimāne nibbatti, accharāsahassañcassā parivāro ahosi. Sā tattha dibbasampattiṃ anubhavantī pamodamānā vicarati. Taṃ āyasmā mahāmoggallāno devacārikaṃ caranto ‘‘abhikkantena vaṇṇenā’’tiādigāthāhi pucchīti sabbaṃ vuttanayameva. Tena vuttaṃ –

The celestial mansion story beginning with 'Abhikkantena vaṇṇena' is the Lakhumā-vimāna. What is its origin? When the Blessed One was dwelling in Bārāṇasī, there was a gate of the city of Bārāṇasī named Kevaṭṭadvāra. A village established not far from that gate was also known simply as 'Kevaṭṭadvāra.' There, a woman named Lakhumā, faithful, devoted, and endowed with wisdom, would see the monks entering through that gate, pay homage to them, lead them to her home, and offer them a ladleful of almsfood. Through this regular practice, as her faith grew, she had a dining hall built. There she would offer seats to the monks who entered and provide drinking water and water for use. And whatever rice, barley-meal, vegetables, and so forth was available in her home, she would give to the monks. Having heard the Dhamma in the presence of the monks, she became established in the refuges and the precepts. Having become composed in mind, she learned the meditation subject of insight and, striving at it without slackening, she was established in the fruit of stream-entry before long, due to her endowment with the supporting conditions. In a later time, after passing away, she was reborn in a great celestial mansion in the Tāvatiṃsa celestial realm, and a thousand celestial nymphs became her retinue. There, experiencing divine fortune, she wanders about rejoicing. The Venerable Mahāmoggallāna, while wandering on a tour of the celestial realms, questioned her with the verses beginning, 'Abhikkantena vaṇṇena...' Everything is just as has been explained. Thus it is said—

173.

173.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“With surpassing beauty, O deity, you stand, illuminating all directions like the morning star.

174.

174.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion such? By what do you prosper here? And for you arise enjoyments, whatsoever are dear to the mind.

175.

175.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O deity of great power, what merit did you make when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?”

176.

176.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, pleased in mind, questioned by Moggallāna, answered the question she was asked, explaining of what deed this is the fruit.

177.

177.

‘‘Kevaṭṭadvārā [Pg.89] nikkhamma, ahu mayhaṃ nivesanaṃ;

Tattha sañcaramānānaṃ, sāvakānaṃ mahesinaṃ.

“Leaving through the Kevaṭṭa gate, my dwelling was there. There, for the disciples of the great seer who were passing by,

178.

178.

‘‘Odanaṃ kummāsaṃ ḍākaṃ, loṇasovīrakañcahaṃ;

Adāsiṃ ujubhūtesu, vippasannena cetasā.

“I gave cooked rice, barley-meal, vegetable relish, and salt-sour gruel to the upright ones with a devout mind.

179.

179.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“On the fourteenth, the fifteenth, and the eighth day of the fortnight, and also the fortnight of special observances, endowed with eight factors,

180.

180.

‘‘Uposathaṃ upavasissaṃ, sadā sīlesu saṃvutā;

Saññamā saṃvibhāgā ca, vimānaṃ āvasāmahaṃ.

“I observed the Uposatha, ever restrained in virtue. Through restraint and sharing, I dwell in a celestial mansion.

181.

181.

‘‘Pāṇātipātā viratā, musāvādā ca saññatā;

Theyyā ca aticārā ca, majjapānā ca ārakā.

“Abstaining from killing living beings, and restrained from false speech, from stealing and sexual misconduct, and far from intoxicants.

182.

182.

‘‘Pañcasikkhāpade ratā, ariyasaccāna kovidā;

Upāsikā cakkhumato, gotamassa yasassino.

“Delighting in the five training precepts, skilled in the noble truths; a female lay disciple of the illustrious Gotama, the one with vision.

183.

183.

‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that my complexion is such… and my complexion shines in all directions.”

Mama ca, bhante, vacanena bhagavato pāde sirasā vandeyyāsi ‘‘lakhumā nāma, bhante, upāsikā bhagavato pāde sirasā vandatī’’ti. Anacchariyaṃ kho panetaṃ, bhante, yaṃ maṃ bhagavā aññatarasmiṃ sāmaññaphale byākareyya. Taṃ bhagavā sakadāgāmiphale byākāsīti.

And, venerable sir, in my name, pay homage with your head at the Blessed One’s feet, saying, ‘The female lay follower named Lakhumā, venerable sir, bows her head at the Blessed One’s feet.’ It is nothing wonderful, venerable sir, that the Blessed One would declare me in some fruit of recluseship. The Blessed One declared me in the fruit of once-returning.

177. Tattha kevaṭṭadvārā nikkhammāti kevaṭṭadvārato nikkhamanaṭṭhāne.

177. Therein, 'kevaṭṭadvārā nikkhammā'ti means at the place of exit from the Kevaṭṭa gate.

178. Ḍākanti taṇḍuleyyakādisākabyañjanaṃ. Loṇasovīrakanti dhaññarasādīhi bahūhi sambhārehi sampādetabbaṃ ekaṃ pānakaṃ. ‘‘Ācāmakañjikaloṇūdaka’’ntipi vadanti.

178. ‘Ḍākan’ti means a leafy-green vegetable curry. ‘Loṇasovīrakan’ti is a certain drink to be prepared with many ingredients such as grain juice, etc. They also call it ‘rice-scum gruel and salt water’.

Pucchāvissajjanāvasāne sā therassa dhammadesanāya sakadāgāmiphalaṃ pāpuṇi. Sesaṃ uttarāvidhāne vuttanayānusārena eva veditabbaṃ.

At the end of the questioning and answering, she attained the fruit of once-returning through the Elder's Dhamma teaching. The rest should be understood according to the method stated in the account of Uttarā.

Lakhumāvimānavaṇṇanā niṭṭhitā.

The Exposition of Lakhumā's Celestial Mansion is concluded.

3. Ācāmadāyikāvimānavaṇṇanā

3. The Exposition of the Celestial Mansion of the Giver of Rice-Scum

Piṇḍāya [Pg.90] te carantassāti ācāmadāyikāvimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe aññataraṃ kulaṃ ahivātarogena upaddutaṃ ahosi. Tattha sabbe janā matā ṭhapetvā ekaṃ itthiṃ. Sā gehaṃ gehagatañca sabbaṃ dhanadhaññaṃ chaḍḍetvā maraṇabhayabhītā bhittichiddena palātā anāthā hutvā paragehaṃ gantvā tassa piṭṭhipasse vasati. Tasmiṃ gehe manussā karuṇāyantā ukkhaliādīsu avasiṭṭhaṃ yāgubhattaācāmādiṃ tassā denti. Sā taṃ bhuñjitvā jīvikaṃ kappeti.

The Ācāmadāyikā-vimāna is the story beginning with 'Piṇḍāya te carantassa'. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. At that time, a certain family in Rājagaha was afflicted by the Ahivāta disease. There, all the people died except for one woman. She abandoned the house and all the wealth and grain within, and terrified by the fear of death, fled through a hole in the wall. Becoming destitute, she went to another house and lived behind it. The people in that house, moved by compassion, gave her leftover rice gruel, cooked rice, rice-scum, and so forth. She sustained her life by eating that.

Tena ca samayena āyasmā mahākassapo sattāhaṃ nirodhasamāpattiṃ samāpajjitvā tato vuṭṭhito ‘‘kaṃ nu kho ahaṃ ajja āhārapaṭiggahaṇena anuggahessāmi, duggatito ca dukkhato ca mocessāmī’’ti cintento taṃ itthiṃ āsannamaraṇaṃ nirayasaṃvattanikañcassā kammaṃ katokāsaṃ disvā ‘‘ayaṃ mayi gate attanā laddhaṃ ācāmaṃ dassati, teneva nimmānaratidevaloke uppajjissati, evaṃ nirayūpapattito mocetvā handāhaṃ imissā saggasampattiṃ nipphādessāmī’’ti pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya tassā nivesanaṭṭhānābhimukho gacchati. Atha sakko devānamindo aññātakavesena anekarasaṃ anekasūpabyañjanaṃ dibbāhāraṃ upanesi. Taṃ ñatvā thero ‘‘kosiya, tvaṃ katakusalo, kasmā evaṃ karosi, mā duggatānaṃ kapaṇānaṃ sampattiṃ vilumpī’’ti paṭikkhipitvā tassā itthiyā purato aṭṭhāsi.

At that time, Venerable Mahākassapa entered the attainment of cessation for seven days. Upon emerging from it, he thought, “Whom shall I favor today by receiving alms, and whom shall I free from a woeful destination and from suffering?” While reflecting, he saw that woman, who was near death and whose karma that would lead to hell had found an opportunity. He thought, “When I go there, she will offer the rice-scum she has obtained for herself. Through that very deed, she will be reborn in the Nimmānaratī deva world. Thus, having freed her from rebirth in hell, I shall now bring about heavenly prosperity for her.” In the morning, he dressed, took his bowl and robe, and set out toward her dwelling. Then, Sakka, the lord of the devas, in the guise of an unknown person, offered divine food with various flavors and many curries. Knowing this, the elder said, “Kosiya, you have already made merit. Why do you act thus? Do not plunder the prosperity of the poor and wretched.” Having refused it, he stood before that woman.

Sā theraṃ disvā ‘‘ayaṃ mahānubhāvo thero, imassa dātabbayuttakaṃ khādanīyaṃ vā bhojanīyaṃ vā idha natthi, idañca kiliṭṭhabhājanagataṃ tiṇacuṇṇarajānukiṇṇaṃ aloṇaṃ sītalaṃ apparasaṃ ācāmakañjiyamattaṃ edisassa dātuṃ na ussahāmī’’ti cintetvā ‘‘aticchathā’’ti āha. Thero ekapadanikkhepamattaṃ apasakkitvā aṭṭhāsi. Gehavāsino manussā bhikkhaṃ upanesuṃ, thero na sampaṭicchati. Sā duggatitthī ‘‘mameva anuggahatthāya idhāgato, mama santakameva paṭiggahetukāmo’’ti ñatvā pasannamānasā ādarajātā taṃ ācāmaṃ therassa patte ākiri. Thero tassā pasādasaṃvaddhanatthaṃ [Pg.91] bhuñjanākāraṃ dassesi, manussā āsanaṃ paññāpesuṃ. Thero tattha nisīditvā taṃ ācāmaṃ bhuñjitvā pivitvā onītapattapāṇī anumodanaṃ katvā taṃ duggatitthiṃ ‘‘tvaṃ ito tatiye attabhāve mama mātā ahosī’’ti vatvā gato. Sā tena there atipasādañca uppādetvā tassā rattiyā paṭhamayāme kālaṃ katvā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajji. Atha sakko devarājā tassā kālakatabhāvaṃ ñatvā ‘‘kattha nu kho uppannā’’ti āvajjento tāvatiṃsesu adisvā rattiyā majjhimayāme āyasmantaṃ mahākassapaṃ upasaṅkamitvā tassā nibbattaṭṭhānaṃ pucchanto –

Seeing the Elder, she thought, 'This Elder is of great power. There is no suitable hard food or soft food to be given to him here. There is only this sour rice-gruel, which is in a soiled vessel, mixed with grass powder and dust, without salt, cold, and of little taste. I do not dare to give such to one like him.' Having thought thus, she said, 'Please pass by.' The Elder stepped back just the space to place one foot and stood. The people of the household brought alms, but the Elder did not accept them. That poor woman, knowing, 'He has come here for the purpose of favoring me alone; he desires to accept only what is mine,' with a confident and respectful mind, poured that rice-gruel into the Elder's bowl. The Elder, for the purpose of increasing her confidence, showed the manner of eating. The people prepared a seat. The Elder, having sat there, consumed that rice-gruel and drank. Having withdrawn his hand from the bowl, he gave his appreciation and said to that poor woman, 'You were my mother in the third existence from this one,' and then departed. She, having thereby caused extreme confidence in the Elder to arise, passed away in the first watch of that night and was reborn into the company of the Nimmānaratī devas. Then Sakka, king of the devas, having known of her passing away and reflecting, 'Where, indeed, has she been reborn?' did not see her in the Tāvatiṃsa realm. In the middle watch of the night, he approached the Venerable Mahākassapa, wishing to ask about her place of rebirth—

185.

185.

‘‘Piṇḍāya te carantassa, tuṇhībhūtassa tiṭṭhato;

Daliddā kapaṇā nārī, parāgāraṃ apassitā.

While you were wandering for alms, standing silently, there was a poor, wretched woman, dependent on another's house.

186.

186.

‘‘Yā te adāsi ācāmaṃ, pasannā sehi pāṇibhi;

Sā hitvā mānusaṃ dehaṃ, kaṃ nu sā disataṃ gatā’’ti. –

She who gave you rice-scum with her own hands, full of faith—having abandoned the human body, to what realm has she gone?

Dve gāthā abhāsi.

He recited two verses.

185. Tattha piṇḍāyāti piṇḍapātatthāya. Tuṇhībhūtassa tiṭṭhatoti idaṃ piṇḍāya caraṇākāradassanaṃ, uddissa tiṭṭhatoti attho. Daliddāti duggatā. Kapaṇāti varākī. ‘‘Daliddā’’ti iminā tassā bhogapārijuññaṃ dasseti, ‘‘kapaṇā’’ti iminā ñātipārijuññaṃ. Parāgāraṃ apassitāti paragehaṃ nissitā, paresaṃ ghare bahipiṭṭhichadanaṃ nissāya vasantī.

185. Herein, `piṇḍāya` means for the purpose of almsfood. This phrase `tuṇhībhūtassa tiṭṭhato` shows the manner of going for alms; the meaning is 'standing with the purpose of receiving alms.' `Daliddā` means destitute. `Kapaṇā` means wretched. By `daliddā`, it shows her decline of wealth; by `kapaṇā`, it shows the decline of her relatives. `Parāgāraṃ apassitā` means relying on another's house; living by depending on the outer back-roofing of others' houses.

186. Kaṃ nu sā disataṃ gatāti chasu kāmadevalokesu uppajjanavasena kaṃ nāma disaṃ gatā. Iti sakko ‘‘therena tathā katānuggahā uḷārāya dibbasampattiyā bhāginī, na ca dissatī’’ti heṭṭhā dvīsu devalokesu apassanto saṃsayāpanno pucchati.

186. `Kaṃ nu sā disataṃ gatā` means: To which celestial world by name, among the six sense-sphere celestial worlds, has she gone by way of arising? Thus Sakka, not seeing her in the two lower celestial worlds and having fallen into doubt, asks, thinking: 'She who received such favor from the Elder is a partaker of magnificent divine prosperity, yet she is not seen.'

Athassa thero –

Then the Elder replied to him:

187.

187.

‘‘Piṇḍāya me carantassa, tuṇhībhūtassa tiṭṭhato;

Daliddā kapaṇā nārī, parāgāraṃ apassitā.

While I was wandering for alms, standing in silence, a poor, wretched woman, dependent on another's house,

188.

188.

‘‘Yā [Pg.92] me adāsi ācāmaṃ, pasannā sehi pāṇibhi;

Sā hitvā mānusaṃ dehaṃ, vippamuttā ito cutā.

She who gave me rice-scum with her own hands, with faith; having abandoned the human body, released, she has passed away from here.

189.

189.

‘‘Nimmānaratino nāma, santi devā mahiddhikā;

Tattha sā sukhitā nārī, modatācāmadāyikā’’ti. –

There are gods of great psychic power named the Nimmānaratī; there that woman, the giver of rice-scum, is happy and rejoices.

Pucchitaniyāmeneva paṭivacanaṃ dento tassā nibbattaṭṭhānaṃ kathesi.

Giving a reply precisely in the manner of the question asked, he told the place of her rebirth.

188. Tattha vippamuttāti tato manussadobhaggiyato paramakāruññavuttito vippamuttā apagatā.

188. Therein, `vippamuttā` means freed, departed from that human misfortune and from a livelihood inspiring the utmost pity.

189. Modatācāmadāyikāti ācāmamattadāyikā, sāpi nāma pañcame kāmasagge dibbasampattiyā modati, passa tāva khettasampattiphalanti dasseti.

189. `Modatācāmadāyikā` shows this meaning: Even she, a giver of mere rice-scum, rejoices in divine prosperity in the fifth sense-sphere heaven. Behold the fruit of the excellence of the field of merit!

Puna sakko tassā dānassa mahapphalataṃ mahānisaṃsatañca sutvā taṃ thomento –

Again Sakka, having heard of the great fruit and great benefit of her gift, praised it, saying:

190.

190.

‘‘Aho dānaṃ varākiyā, kassape suppatiṭṭhitaṃ;

Parābhatena dānena, ijjhittha vata dakkhiṇā.

Ah, the gift of the wretched woman, well-established in Kassapa! Through a gift obtained from another, the offering has indeed succeeded.

191.

191.

‘‘Yā mahesittaṃ kāreyya, cakkavattissa rājino;

Nārī sabbaṅgakalyāṇī, bhattu cānomadassikā;

Etassācāmadānassa, kalaṃ nāgghati soḷasiṃ.

The state of a woman who might be the chief consort to a wheel-turning king, a woman beautiful in every limb and exceedingly pleasing to her husband—that is not worth a sixteenth part of this gift of rice-scum.

192.

192.

‘‘Sutaṃ nikkhā sataṃ assā, sataṃ assatarīrathā;

Sataṃ kaññāsahassāni, āmuttamaṇikuṇḍalā;

Etassācāmadānassa, kalaṃ nāgghanti soḷasiṃ.

A hundred gold coins, a hundred horses, a hundred chariots drawn by mules; a hundred thousand maidens adorned with jeweled earrings; these are not worth a sixteenth part of this gift of rice-scum.

193.

193.

‘‘Sataṃ hemavatā nāgā, īsādantā urūḷhavā;

Suvaṇṇakacchā mitaṅgā, hemakappanavāsasā;

Etassācāmadānassa, kalaṃ nāgacchanti soḷasiṃ.

One hundred elephants from the Himalayas, with tusks like plough-shafts, of mighty strength, with golden housings, well-proportioned, with golden coverings; these are not worth a sixteenth part of this gift of rice-scum.

194.

194.

‘‘Catunnamapi dīpānaṃ, issaraṃ yodha kāraye;

Etassācāmadānassa, kalaṃ nāgghati soḷasi’’nti. – āha;

Even if one were to establish lordship over the four continents, it would not be worth a sixteenth part of this gift of rice-scum.

190. Tattha [Pg.93] ahoti acchariyatthe nipāto. Varākiyāti kapaṇiyā. Parābhatenāti parato ānītena, paresaṃ gharato ucchācariyāya laddhenāti attho. Dānenāti dātabbena ācāmamattena deyyadhammena. Ijjhittha vata dakkhiṇāti dakkhiṇā dānaṃ aho nipphajjittha, aho mahapphalā mahājutikā mahāvipphārā ahuvatthāti attho.

190. Therein, `aho` is a particle in the sense of wonder. `Varākiyā` means 'of a wretched woman.' `Parābhatena` means 'brought from another's place,' that is, 'obtained from the houses of others through the practice of gleaning'; this is the meaning. `Dānena` means 'by the gift-object to be given, which is merely rice-scum.' `Ijjhittha vata dakkhiṇā` means 'Oh, the offering was accomplished! Oh, it was of great fruit, of great power, of great pervasiveness!'; this is the meaning.

191. Idāni ‘‘itthiratanādīnipi tassa dānassa satabhāgampi sahassabhāgampi na upentī’’ti dassetuṃ ‘‘yā mahesittaṃ kāreyyā’’tiādi vuttaṃ. Tattha sabbaṅgakalyāṇīti ‘‘nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā atikkantā mānusavaṇṇaṃ appattā dibbavaṇṇa’’nti evaṃ vuttehi sabbehi aṅgehi kāraṇehi, sabbehi vā aṅgapaccaṅgehi kalyāṇī sobhanā sundarā. Bhattu cānomadassikāti sāmikassa alāmakadassanā sātisayaṃ dassanīyā pāsādikā. Etassācāmadānassa, kalaṃ nāgghati soḷasinti etassa etāya dinnassa ācāmadānassa phalaṃ soḷasabhāgaṃ katvā tato ekaṃ bhāgaṃ puna soḷasabhāgaṃ katvā gahitabhāgasaṅkhātaṃ soḷasiṃ kalaṃ cakkavattirañño itthiratanabhāvopi nāgghati nānubhoti na pāpuṇāti. ‘‘Suvaṇṇassa pañcadasadharaṇaṃ nikkha’’nti vadanti, ‘‘satadharaṇa’’nti apare.

191. Now, to show that 'even the woman-gem and so forth are not worth a hundredth part or a thousandth part of that gift,' the passage beginning 'She who would be chief consort...' was spoken. Therein, `sabbaṅgakalyāṇī` means 'one who is not too tall, not too short, not too thin, not too fat, not too dark, not too fair; who has surpassed the human complexion but not attained the divine complexion'—thus, by all these stated characteristics of limbs, or alternatively, by all major and minor limbs, she is beautiful, lovely, and fair. `Bhattu cānomadassikā` means 'for her husband, she is of no mean appearance, exceedingly pleasant to see, and inspiring.' Regarding 'is not worth a sixteenth part of this gift of rice-scum': The state of being the woman-gem of a wheel-turning monarch is not worth, does not experience, and does not attain the sixteenth part of a sixteenth part of the fruit of this gift of rice-scum given by her. Some say, 'A `nikkha` is fifteen `dharaṇa` of gold,' while others say, 'a hundred `dharaṇa`.'

193. Hemavatāti himavati jātā, hemavatajātikā vā. Te hi mahantā thāmajavasampannā ca honti. Īsādantāti rathīsāsadisadantā, thokaṃyeva avanatadantāti attho. Tena visālakadāṭhībhāvaṃ nivāreti. Urūḷhavāti thāmajavaparakkamehi brūhanto, mahantaṃ yuddhakiccaṃ vahituṃ samatthāti attho. Suvaṇṇakacchāti hemamayagīveyyakapaṭimukkā. Kacchasīsena hi sabbaṃ hatthiyoggaṃ vadati. Hemakappanavāsasāti suvaṇṇakhacitagajattharaṇakaṅkanādihatthālaṅkārasampannā.

193. “Hemavatā” means born in the Himavanta, or of the Himavanta breed. Indeed, they are great and endowed with strength and swiftness. “Īsādantā” means having tusks like the poles of a chariot, that is, having tusks that are only slightly curved; by this, it precludes the state of having broad, splayed tusks. “Urūḷhavā” means growing through strength, swiftness, and great exertion, and capable of undertaking the great task of battle. “Suvaṇṇakacchā” means adorned with golden neck-ornaments. Indeed, by `kacchasīsena` (with the neck-ornament as the principal item), it refers to all the elephant's trappings. “Hemakappanavāsasā” means endowed with elephant trappings such as gold-inlaid elephant-coverings and bracelets.

194. Catunnamapi dīpānaṃ issaranti dvisahassaparittadīpaparivārānaṃ jambudīpādīnaṃ catunnaṃ mahādīpānaṃ issariyaṃ. Tena sattaratanasamujjalaṃ sakalaṃ cakkavattisiriṃ vadati. Yaṃ panettha, taṃ heṭṭhā vuttanayameva.

194. “Sovereign of the four continents” means sovereignty over the four great continents—Jambudīpa and the others—together with their retinue of two thousand minor islands. By this, it speaks of the entire glory of a wheel-turning monarch, resplendent with the seven treasures. Whatever is unspoken here is to be understood in the same manner as has been stated before.

Idha [Pg.94] sakkena devarājena attanā ca vuttaṃ sabbaṃ āyasmā mahākassapatthero bhagavato ārocesi. Bhagavā taṃ aṭṭhuppattiṃ katvā sampattaparisāya vitthārena dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

Here, the Venerable Mahākassapa reported to the Blessed One all that was said by Sakka, the king of the gods, and by himself. The Blessed One, making that the occasion, taught the Dhamma in detail to the assembled gathering. That teaching was beneficial to the multitude.

Ācāmadāyikāvimānavaṇṇanā niṭṭhitā.

The Commentary on the Vimāna of the Giver of Rice-Scum is concluded.

4. Caṇḍālivimānavaṇṇanā

4. The Commentary on the Caṇḍālī Vimāna

Caṇḍāli vanda pādānīti caṇḍālivimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharanto paccūsavelāyaṃ buddhāciṇṇaṃ mahākaruṇāsamāpattiṃ samāpajjitvā uṭṭhāya lokaṃ olokento addasa tasmiṃyeva nagare caṇḍālāvasathe vasantiṃ ekaṃ mahallikaṃ caṇḍāliṃ khīṇāyukaṃ, nirayasaṃvattanikañcassā kammaṃ upaṭṭhitaṃ. So mahākaruṇāya samussāhitamānaso ‘‘saggasaṃvattanikaṃ kammaṃ kāretvā tenassā nirayūpapattiṃ nisedhetvā sagge patiṭṭhāpessāmī’’ti cintetvā mahatā bhikkhusaṅghena saddhiṃ rājagahaṃ piṇḍāya pavisati. Tena ca samayena sā caṇḍālī daṇḍaṃ olubbha nagarato nikkhamantī bhagavantaṃ āgacchantaṃ disvā abhimukhī hutvā aṭṭhāsi. Bhagavāpi tassā gamanaṃ nivārento viya purato aṭṭhāsi. Athāyasmā mahāmoggallāno satthu cittaṃ ñatvā tassā ca āyuparikkhayaṃ bhagavato vandanāya taṃ niyojento –

“Caṇḍāli vanda pādāni”—this is the Caṇḍālī's celestial mansion. What is its origin? The Blessed One, dwelling at Rājagaha, at dawn entered the attainment of great compassion, following the Buddha's custom. Rising, he surveyed the world and saw in that very city, in a caṇḍāla dwelling, an elderly caṇḍāla woman whose life was near its end, and for whom kamma leading to hell was present. Moved by great compassion, he thought, “Having her perform a deed leading to heaven, by that I will prevent her arising in hell and establish her in heaven.” Reflecting thus, he entered Rājagaha for alms with a great company of monks. At that time, the caṇḍāla woman, leaning on a staff, was leaving the city. Seeing the Blessed One approaching, she stood facing him. The Blessed One also stood before her, as if preventing her from going. Then the Venerable Mahāmoggallāna, knowing the Teacher's mind and the exhaustion of her lifespan, urging her to pay homage to the Blessed One, spoke two verses:

195.

195.

‘‘Caṇḍāli vanda pādāni, gotamassa yasassino;

Tameva anukampāya, aṭṭhāsi isisattamo.

“O Caṇḍālī, bow down at the feet of the glorious Gotama; out of compassion for you alone, the seventh sage has stood still.”

196.

196.

‘‘Abhippasādehi manaṃ, arahantamhi tādini;

Khippaṃ pañjalikā vanda, parittaṃ tava jīvita’’nti. – gāthādvayamāha;

“Inspire confidence in your mind for the Arahant, the Such One; quickly, with hands in reverence, pay homage—your life is brief.”—Thus, he spoke two verses.

195. Tattha caṇḍālīti jātiāgatena nāmena taṃ ālapati. Vandāti abhivādaya. Pādānīti sadevakassa lokassa saraṇāni caraṇāni[Pg.95]. Tameva anukampāyāti tameva anuggaṇhanatthaṃ, apāyūpapattito nisedhetvā sagge nibbattāpanatthanti adhippāyo. Aṭṭhāsīti nagarampi apavisitvā ṭhito. Isisattamoti lokiyasekkhāsekkhapaccekabuddhaisīhi uttamo ukkaṭṭhatamo, atha vā buddhaisīnaṃ vipassiādīnaṃ sattamoti isisattamo.

Therein, “Caṇḍālī” means he addresses her by the name that comes from her birth. “Vanda” means pay homage. “Pādāni” means the feet, the refuges of the world with its gods. “Tameva anukampāya” means for the purpose of uplifting her, preventing her arising in the plane of misery, and causing her to be reborn in heaven—this is the intention. “Aṭṭhāsi” means he stood, not yet having entered the city. “Isisattamo” means he is supreme, most excellent among the worldly sages, trainee sages, adept sages, and Paccekabuddha sages; or, he is the seventh of the Buddha-sages beginning with Vipassī, thus he is the “seventh sage.”

196. Abhippasādehi mananti ‘‘sammāsambuddho bhagavā’’ti tava cittaṃ pasādehi. Arahantamhi tādinīti ārakattā kilesānaṃ, tesaṃyeva arīnaṃ hatattā, saṃsāracakkassa arānaṃ hatattā, paccayānaṃ arahattā, pāpakaraṇe rahābhāvā ca arahante, iṭṭhādīsu tādibhāvappattiyā tādimhi. Khippaṃ pañjalikā vandāti sīghaṃyeva paggahitaañjalikā hutvā vandassu. Kasmāti ce? Parittaṃ tava jīvitanti, idāneva bhijjanasabhāvattā parittaṃ atiittaraṃ.

“Abhippasādehi manaṃ” means: delight your mind, thinking, “The Blessed One is the Fully Enlightened One.” “Arahantamhi Tādini” means: he is an Arahant because of being distant from the defilements, because of having destroyed those very enemies, because of having destroyed the spokes of the wheel of saṃsāra, because of being worthy of requisites, and because of the absence of secrecy in doing evil; and he is a Tādi because of having attained the state of one-such-as-this in regard to desirable things and so on. “Khippaṃ pañjalikā vanda” means: quickly, with hands reverently joined, pay homage. Why is that? “Because your life is short”—it is very little, since it has the nature of perishing right now.

Iti thero gāthādvayena bhagavato guṇe pakittento attano ānubhāve ṭhatvā tassā ca khīṇāyukatāvibhāvanena saṃvejento satthu vandanāya niyojesi. Sā ca taṃ sutvā saṃvegajātā satthari pasannamānasāva hutvā pañcapatiṭṭhitena vanditvā añjaliṃ katvā namassamānā buddhagatāya pītiyā ekaggacittā hutvā aṭṭhāsi. Bhagavā ‘‘alamettakametissā saggūpapattiyā’’ti nagaraṃ pāvisi saddhiṃ bhikkhusaṅghena. Atha naṃ ekā bhantā gāvī taruṇavacchā tato eva abhidhāvantī siṅgena paharitvā jīvitā voropesi. Taṃ sabbaṃ dassetuṃ saṅgītikārā –

195. In this way, the elder, proclaiming the virtues of the Blessed One in two verses, standing in his own spiritual power and arousing a sense of urgency by clearly showing her that her lifespan was exhausted, urged her to pay homage to the Teacher. And she, having heard this, became filled with a sense of urgency and, with a mind gladdened toward the Teacher, paid homage with the five-point prostration. Having made the gesture of reverence, she stood paying homage, her mind unified by rapture directed toward the Buddha. The Blessed One, thinking, “This much is sufficient for her rebirth in heaven,” entered the city together with the community of monks. Then, a cow with a young calf, running towards her from that very spot, struck her with its horn and deprived her of life. To show all this, the compilers of the Dhamma recited:

197.

197.

‘‘Coditā bhāvitattena, sarīrantimadhārinā;

Caṇḍālī vandi pādāni, gotamassa yasassino.

Urged by the one with a developed mind, the bearer of the final body, the Caṇḍāla woman paid homage at the feet of the glorious Gotama.

198.

198.

‘‘Tamenaṃ avadhī gāvī, caṇḍāliṃ pañjaliṃ ṭhitaṃ;

Namassamānaṃ sambuddhaṃ, andhakāre pabhaṅkara’’nti. – gāthādvayamāhaṃsu;

A cow then killed her, the Caṇḍāla woman, as she stood with hands folded in reverence, paying homage to the Fully Enlightened One, the maker of light in the darkness.

198. Tattha pañjaliṃ ṭhitaṃ namassamānaṃ sambuddhanti gatepi bhagavati buddhārammaṇāya pītiyā samāhitā hutvā sammukhā viya añjaliṃ paggayha namassamānaṃ [Pg.96] ṭhitaṃ. Andhakāreti avijjandhakārena sakalena kilesandhakārena ca andhakāre loke. Pabhaṅkaranti ñāṇobhāsakaraṃ.

198. Therein, “standing with hands folded in reverence, paying homage to the Fully Enlightened One” means: even after the Blessed One had departed, she stood paying homage, having raised her folded hands as if in his presence, her mind composed with rapture that has the Buddha as its object. “In the darkness” means: in the world that is dark with the darkness of ignorance and with the entire darkness of the defilements. “The maker of light” means: the one who makes the light of knowledge.

Sā ca tato cutā tāvatiṃsesu nibbatti, accharānaṃ satasahassaṃ cassā parivāro ahosi. Tadaheva ca sā saha vimānena āgantvā vimānato otaritvā āyasmantaṃ mahāmoggallānaṃ upasaṅkamitvā vandi. Tamatthaṃ dassetuṃ –

She, having passed away from there, was reborn among the Tāvatiṃsa devas, and she had a retinue of one hundred thousand celestial nymphs. On that very day, she arrived together with her celestial mansion, descended from the mansion, approached the Venerable Mahāmoggallāna, and paid homage to him. To explain this matter—

199.

199.

‘‘Khīṇāsavaṃ vigatarajaṃ anejaṃ, ekaṃ araññamhi raho nisinnaṃ;

Deviddhipattā upasaṅkamitvā, vandāmi taṃ vīra mahānubhāva’’nti. –

“Having attained divine power, I approach and pay homage to you, O hero of great power, the one whose taints are destroyed, who is free from dust, unwavering, sitting alone in seclusion in the forest.”

Devatā āha. Taṃ thero pucchi –

The deity spoke. The Elder asked her:

200.

200.

‘‘Suvaṇṇavaṇṇā jalitā mahāyasā, vimānamoruyha anekacittā;

Parivāritā accharāsaṅgaṇena, kā tvaṃ subhe devate vandase mama’’nti.

“Golden in hue, radiant, greatly glorious, having descended from a celestial mansion of varied design, surrounded by a host of celestial nymphs, who are you, O lovely goddess, that you salute me?”

200. Tattha jalitāti attano sarīrappabhāya vatthābharaṇādīnaṃ obhāsena ca jalantī jotentī. Mahāyasāti mahāparivārā. Vimānamoruyhāti vimānato oruyha. Anekacittāti anekavidhacittatāyuttā. Subheti subhaguṇe. Mamanti maṃ.

200. Herein, “jalitā” means shining, gleaming with the radiance of one's own body and with the light of one's clothing, ornaments, and so on. “Mahāyasā” means having a great retinue. “Vimānamoruyha” means descending from a celestial mansion. “Anekacittā” means endowed with various kinds of adornments. “Subhe” means O one with auspicious qualities. “Mamaṃ” means me.

Evaṃ therena pucchitā puna sā –

Thus questioned by the Elder, she again spoke:

201.

201.

‘‘Ahaṃ bhaddante caṇḍālī, tayā vīrena pesitā;

Vandiṃ arahato pāde, gotamassa yasassino.

“Venerable sir, I am a Caṇḍāla woman, sent by you, the hero; I paid homage at the feet of the glorious Gotama, the Arahant.”

202.

202.

‘‘Sāhaṃ vanditvā pādāni, cutā caṇḍālayoniyā;

Vimānaṃ sabbato bhaddaṃ, upapannamhi nandane.

“Having paid homage to his feet and passed away from the Caṇḍāla birth, I have arisen in an all-auspicious mansion in Nandana.”

203.

203.

‘‘Accharānaṃ satasahassaṃ, purakkhatvāna tiṭṭhati;

Tāsāhaṃ pavarā seṭṭhā, vaṇṇena yasasāyunā.

“A hundred thousand celestial nymphs stand in attendance on me; among them, I am the most excellent and chief in beauty, fame, and lifespan.”

204.

204.

‘‘Pahūtakatakalyāṇā[Pg.97], sampajānā paṭissatā;

Muniṃ kāruṇikaṃ loke, taṃ bhante vanditumāgatā’’ti. –

“Having performed abundant good deeds, being fully aware and mindful, I have come to pay homage to you, venerable sir, the compassionate Sage in the world.”

Catasso gāthāyo āha.

She spoke these four stanzas.

201-4. Tattha pesitāti ‘‘caṇḍāli, vanda pādānī’’tiādinā vandanāya uyyojitā. Yadipi taṃ vandanāmayaṃ puññaṃ pavattikkhaṇavasena parittaṃ, khettamahantatāya pana phalamahantatāya ca ativiya mahantamevāti āha ‘‘pahūtakatakalyāṇā’’ti. Tathā buddhārammaṇāya pītiyā pavattikkhaṇe paññāya satiyā ca visadabhāvaṃ sandhāyāha ‘‘sampajānā paṭissatā’’ti. Puna –

Therein, “pesitā” means she was urged to pay homage by the phrase, “O Caṇḍālī, worship the feet,” and so forth. Though the merit from that homage was small in terms of the moment of its performance, due to the greatness of the field of merit and the magnitude of the fruit, it was indeed exceedingly great—hence, she said, “one who has performed abundant good deeds.” Similarly, referring to the clarity of wisdom and mindfulness at the moment of the arising of joy with the Buddha as its object, it is said, “fully aware and mindful.” Again—

205.

205.

‘‘Idaṃ vatvāna caṇḍālī, kataññū katavedinī;

Vanditvā arahato pāde, tatthevantaradhāyathā’’ti. –

“Having spoken thus, the caṇḍāla woman, grateful and acknowledging what was done, having paid homage at the feet of the Arahant, vanished right there.”

Gāthā saṅgītikārehi ṭhapitā.

This verse was placed by the Council Reciters.

205. Tattha caṇḍālīti caṇḍālībhūtapubbāti katvā vuttaṃ, devaloke ca idamāciṇṇaṃ, yaṃ manussaloke niruḷhasamaññāya vohāro. Sesaṃ vuttanayameva.

205. Therein, the word “caṇḍālī” was used with the understanding that she was formerly a caṇḍāla. Alternatively, it is customary in the deva world to use the designation that was well-known in the human world. The remainder is just as has been stated.

Āyasmā pana mahāmoggallāno imaṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi, sā desanā mahājanassa sātthikā ahosīti.

Then, the Venerable Mahāmoggallāna informed the Blessed One of this matter. The Blessed One, having made that matter the occasion for the story, taught the Dhamma to the assembly that had gathered. That Dhamma teaching was beneficial for the great multitude.

Caṇḍālivimānavaṇṇanā niṭṭhitā.

The Explanation of the Caṇḍālī Mansion is concluded.

5. Bhadditthivimānavaṇṇanā

5. The Explanation of the Bhadditthī Mansion

Nīlā pītā ca kāḷā cāti bhadditthivimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena ca samayena kimilanagare rohako nāma gahapatiputto ahosi saddho pasanno sīlācārasampanno. Tasmiṃyeva ca nagare tena samānamahābhoge kule ekā dārikā ahosi saddhā pasannā [Pg.98] pakatiyāpi bhaddatāya bhaddāti nāmena. Atha rohakassa mātāpitaro taṃ kumāriṃ vāretvā tādise kāle taṃ ānetvā āvāhavivāhaṃ akaṃsu. Te ubhopi samaggavāsaṃ vasanti. Sā attano ācārasampattiyā ‘‘bhadditthī’’ti tasmiṃ nagare pākaṭā paññātā ahosi.

The Mansion Story beginning “Blue, yellow, and black” is the Bhadditthī Mansion. What is its origin? The Blessed One was dwelling near Sāvatthī, in Jeta’s Grove, in the monastery of Anāthapiṇḍika. At that time, in the city named Kimila, there was a householder’s son named Rohaka who was endowed with faith, devout, and accomplished in virtue and conduct. In that very city, in a family of equally great wealth, there was a certain young woman who had faith and devotion. Also by nature, because of her goodness, she was named Bhaddā. Then, the parents of Rohaka, having asked for the maiden, brought her at a suitable time and performed the wedding ceremony. Those two lived together in harmony. Because of her own accomplishment in good conduct, she became famous and well-known in that city as “Bhadditthī”.

Tena ca samayena dve aggasāvakā pañcasatapañcasatabhikkhuparivārā janapadacārikaṃ carantā kimilanagaraṃ pāpuṇiṃsu. Rohako tesaṃ tattha gatabhāvaṃ ñatvā somanassajāto there upasaṅkamitvā vanditvā svātanāya nimantetvā dutiyadivase paṇītena khādanīyena bhojanīyena saparivāre te santappetvā saputtadāro tehi desitaṃ dhammadesanaṃ sutvā tesaṃ ovāde patiṭṭhahanto saraṇāni gaṇhi, pañca sīlāni samādiyi. Bhariyā panassa aṭṭhamīcātuddasīpannarasīpāṭihāriyapakkhesu uposathaṃ upavasi, visesato sīlācārasampannā ahosi devatāhi ca anukampitā. Tāya eva ca devatānukampāya attano upari patitaṃ micchāpavādaṃ niraṃkatvā suvisuddhasīlācāratāya ativiya loke patthaṭayasā ahosi.

At that time, the two chief disciples, each accompanied by a retinue of five hundred monks, arrived at the city of Kimila while journeying through the country. The householder Rohaka, learning of their arrival there, became filled with joy. He approached the Elders, paid homage, and invited them for the following day. On the next day, he gratified them and their retinue with excellent hard and soft food. Having heard the Dhamma discourse delivered by them, he, together with his wife and children, established himself in their instruction, took the refuges, and undertook the five precepts. His wife, for her part, observed the Uposatha on the eighth, fourteenth, and fifteenth days, and on the special observance days of the fortnight; she was especially endowed with virtuous conduct and was looked after with compassion by the deities. And precisely because of this compassion from the deities, having dispelled the false accusation that had fallen upon her, she became very widely renowned in the world on account of her exceptionally pure virtuous conduct.

Sā hi sayaṃ kimilanagare ṭhitā attano sāmikassa vaṇijjāvasena takkasilāyaṃ vasantassa, ussavadivase sahāyehi ussāhitassa nakkhattakīḷācitte uppanne gharadevatāya attano dibbānubhāvena taṃ tattha netvā sāmikena saha yojitā teneva samāgamena patiṭṭhitagabbhā hutvā devatāya kimilanagaraṃ paṭinītā, anukkamena gabbhinibhāve pākaṭe jāte sassuādīhi ‘‘aticārinī’’ti āsaṅkitā, tāya eva devatāya attano ānubhāvena gaṅgāmahoghe kimilanagaraṃ ottharante viya upaṭṭhāpite attano patibbatābhāvasaṃsūcakena saccādhiṭṭhānapubbakena sapathena vātavegasamuṭṭhitavīcijālaṃ gaṅgāmahoghaṃ attano upari āpatitaṃ āyassañca nivattetvā, sāmikena samāgatāpi tena pubbe sassuādīhi viya āsaṅkitā takkasilāyaṃ tena dinnaṃ nāmamudditaṃ saññāṇañca appentī, taṃ āsaṅkaṃ niraṃkatvā bhattuno ñātijanassa [Pg.99] ca mahājanassa ca sambhāvanīyā jātā. Tena vuttaṃ ‘‘suvisuddhasīlācāratāya ativiya loke patthaṭayasā ahosī’’ti.

Indeed, while she herself was staying in the city of Kimila, her husband was residing in Takkasilā for the purpose of trade. On a festival day, when, encouraged by his companions, the thought to enjoy the festival arose in him, the household deity, by her own divine power, took her there and united her with her husband. Through that very union, she became pregnant and was brought back to the city of Kimila by the deity. When her pregnancy gradually became evident, she was suspected of being an adulteress by her mother-in-law and others. But that very deity, by her power, made it appear as though the city of Kimila was being overwhelmed by the great flood of the Ganges; and by an oath preceded by a declaration of truth indicating her fidelity, she averted the great flood of the Ganges with its web of waves stirred up by the wind's force that was rushing upon her, and also averted the disgrace. Even when reunited with her husband, she was suspected by him, just as she had been previously by her mother-in-law and others. By presenting the signet ring with his name and the token he had given her in Takkasilā, she dispelled that suspicion and became worthy of honor by her husband, his relatives, and the general populace. Therefore, it was said: 'Through her utterly pure virtue and conduct, she became exceedingly renowned in the world.'

Sā aparena samayena kālaṃ katvā tāvatiṃsabhavane uppannā. Atha bhagavati sāvatthito tāvatiṃsabhavanaṃ gantvā pāricchattakamūle paṇḍukambalasilāyaṃ nisinne, devaparisāya ca bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ nisinnāya bhadditthīpi upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. Atha bhagavā dasasahassilokadhātūsu sannipatitāya devabrahmaparisāya majjhe tāya devatāya katapuññakammaṃ pucchanto –

At a later time, she passed away and was reborn in the Tāvatiṃsa heaven. Then, when the Blessed One had gone from Sāvatthī to the Tāvatiṃsa heaven and was seated on the Paṇḍukambala stone slab at the foot of the Pāricchattaka tree, and when the assembly of devas had approached the Blessed One, paid homage to him, and was seated to one side, Bhadditthī also approached, paid homage, and stood to one side. Then the Blessed One, in the midst of the assembly of devas and brahmās gathered from the ten-thousandfold world-system, questioned that devatā about the meritorious deeds she had done:

206.

206.

‘‘Nīlā pītā ca kāḷā ca, mañjiṭṭhā atha lohitā;

Uccāvacānaṃ vaṇṇānaṃ, kiñjakkhaparivāritā.

“Blue, yellow, and black, crimson and then red; of various colors, surrounded by filaments.

207.

207.

‘‘Mandāravānaṃ pupphānaṃ, mālaṃ dhāresi muddhani;

Nayime aññesu kāyesa, rukkhā santi sumedhase.

“You wear a garland of Mandārava flowers on your head; these trees do not exist in other realms, O wise one.

208.

208.

‘‘Kena kāyaṃ upapannā, tāvatiṃsaṃ yasassinī;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. – āha;

“By what deed have you been reborn into the Tāvatiṃsa realm, O glorious one? O goddess, having been asked, declare: of what action is this the fruit?” he said.

206-7. Tattha nīlā pītā ca kāḷā ca, mañjiṭṭhā atha lohitāti ettha ca-saddo vuttatthasamuccayo, so nīlā ca pītā cātiādinā paccekaṃ yojetabbo. Athāti aññatthe nipāto. Tena odātādike avuttavaṇṇe saṅgaṇhāti. Iti-saddo luttaniddiṭṭho veditabbo. Ca-saddo vā avuttatthasamuccayo. Athāti iti-saddatthe nipāto. Uccāvacānaṃ vaṇṇānanti ettha uccāvacānanti vibhattiyā alopo daṭṭhabbo, uccāvacavaṇṇānaṃ nānāvidhavaṇṇānanti attho. Vaṇṇānanti vā vaṇṇavantānaṃ. Kiñjakkhaparivāritāti kiñjakkhehi parivāritānaṃ. Sāmiatthe hi etaṃ paccattavacanaṃ. Idaṃ vuttaṃ hoti – nīlā ca pītā ca kāḷā ca mañjiṭṭhā ca lohitā ca atha aññe odātādayo cāti imesaṃ vasena uccāvacavaṇṇānaṃ tathābhūtehiyeva kiñjakkhehi kesarehi parivāritānaṃ vicittasaṇṭhānāditāya vā uccāvacānaṃ yathāvuttavaṇṇavantānaṃ mandāravarukkhasambhūtatāya mandāravānaṃ pupphānaṃ mālaṃ tehi kataṃ mālāguṇaṃ tvaṃ devate attano sīse dhāresi piḷandhasīti.

Here, in the passage 'nīlā pītā ca kāḷā ca, mañjiṭṭhā atha lohitā,' the word 'ca' serves to combine the stated meanings; it should be connected individually, as in 'nīlā ca pītā ca,' and so on. The word 'atha' is a particle in another sense, by which it includes unstated colors such as white. The word 'iti' should be understood as an elided reference. Alternatively, the word 'ca' serves to combine unstated meanings, and the word 'atha' is a particle used in the sense of 'iti.' In 'uccāvacānaṃ vaṇṇānaṃ,' the non-elision of the inflection in 'uccāvacānaṃ' should be noted; the meaning is 'of various and diverse colors.' Alternatively, 'vaṇṇānaṃ' means 'of those possessing color.' 'Kiñjakkhaparivāritā' means 'of those surrounded by filaments.' For this word is in the nominative case used in the sense of the genitive. This is what is meant: you, O goddess, wear on your own head and adorn yourself with a garland of Mandārava flowers—a strand of garlands made from them—which are of various and diverse colors by means of these: blue, yellow, black, crimson, red, and furthermore other colors such as white; which are surrounded by just such filaments and stamens; or which, due to having variegated forms and so on, possess the aforesaid colors; and which are produced from the excellent Mandārava tree.

Yato [Pg.100] rukkhato tāni pupphāni, tesaṃ visesavaṇṇatāya anaññasādhāraṇataṃ dassetuṃ ‘‘nayime aññesu kāyesu, rukkhā santi sumedhase’’ti vuttaṃ. Tattha imeti yathāvuttavaṇṇasaṇṭhānādiyuttā pupphavanto rukkhā na santīti yojanā. Kāyesūti devanikāyesu. Sumedhaseti sundarapaññe.

From whichever tree those flowers come, in order to show their special color and their quality of not being common to others, it is said: “These trees do not exist in other realms, O wise one.” Therein, the construction for 'ime' (these) is: 'flower-bearing trees endowed with the aforesaid color, form, and so on, do not exist.' 'Kāyesu' means in the hosts of devas. 'Sumedhase' means 'O one of beautiful wisdom.'

Tattha nīlāti indanīlamahānīlādimaṇiratanānaṃ vasena nīlobhāsā. Pītāti puppharāgakakketanapulakādimaṇiratanānañceva siṅgīsuvaṇṇassa ca vasena pītobhāsā. Kāḷāti asmakaupalakādimaṇiratanānaṃ vasena kaṇhobhāsā. Mañjiṭṭhāti jotirasagomuttakagomedakādimaṇiratanānaṃ vasena mañjiṭṭhobhāsā. Lohitāti padumarāgalohitaṅkapavāḷaratanādīnaṃ vasena lohitobhāsā. Keci pana nīlādipadāni ‘‘rukkhā’’ti iminā ‘‘nīlā rukkhā’’tiādinā yojetvā vadanti. Rukkhāpi hi nīlādivaṇṇehi pupphehi sañchannattā nīlādiyogato nīlādivohāraṃ labhantīti tehi ‘‘nīlā…pe… lohitā…pe… nayime aññesu kāyesu rukkhā santi sumedhaseti, yato tvaṃ uccāvacānaṃ vaṇṇānaṃ kiñjakkhaparivāritānaṃ mandāravānaṃ pupphānaṃ mālaṃ dhāresī’’ti yojanā kātabbā. Tattha yathādiṭṭhe vaṇṇavisesayutte pupphe kittetvā tesaṃ asādhāraṇabhāvadassanena rukkhānaṃ āvenikabhāvadassanaṃ paṭhamanayo, rukkhānaṃ asādhāraṇabhāvadassanena pupphānaṃ āvenikabhāvadassanaṃ dutiyanayo. Paṭhamanaye vaṇṇādayo sarūpena gahitā, dutiyanaye nissayamukhenāti ayametesaṃ viseso.

Therein, 'blue' means having a blue radiance by means of gems such as sapphire and great sapphire. 'Yellow' means having a yellow radiance by means of gems such as topaz, kakketana, and pulaka, and also of pure gold. 'Black' means having a black radiance by means of gems such as asmaka and upalaka. 'Crimson' means having a crimson radiance by means of gems such as jotirasa, gomuttaka, and gomedaka. 'Red' means having a red radiance by means of gems such as ruby, lohitaṅka, and coral. Some, however, connect the words beginning with 'blue' with this word 'trees,' saying 'blue trees,' and so on. For trees, too, because of being covered with flowers of blue and other colors, obtain the designation 'blue,' etc., through their association with blue and so on. Therefore, by them, the construction should be made thus: 'The trees are blue... the trees are red... these trees are not found in other realms, O wise one; since you wear a garland of Mandārava flowers of various colors, surrounded by filaments.' Therein, having praised the flowers endowed with distinct colors as they are seen, showing the unique nature of the trees by showing the uncommon nature of those flowers is the first method. Showing the unique nature of the flowers by showing the uncommon nature of the trees is the second method. In the first method, the colors and so on are taken in their own form; in the second method, they are taken by way of their support. This is the difference between them.

208. Kenāti kena puññakammena, kāyaṃ tāvatiṃsanti yojanā. Pucchitācikkhāti pucchitā tvaṃ ācikkha kathehi.

208. 'By what' means by what meritorious deed; for `kāyaṃ tāvatiṃsaṃ`, this is the construction. 'Having been asked, declare' means: you, having been asked, declare, tell.

Evaṃ bhagavatā pucchitā sā devatā imāhi gāthāhi byākāsi –

Thus questioned by the Blessed One, that deity replied with these verses:

209.

209.

‘‘Bhadditthikāti maṃ aññaṃsu, kimilāyaṃ upāsikā;

Saddhā sīlena sampannā, saṃvibhāgaratā sadā.

“They knew me as Bhadditthikā, a female lay follower in Kimilā, endowed with faith and virtue, always delighting in sharing.

210.

210.

‘‘Acchādanañca bhattañca, senāsanaṃ padīpiyaṃ;

Adāsiṃ ujubhūtesu, vippasannena cetasā.

I gave robes and food, lodging and lamps; I gave to the upright with a serene mind.

211.

211.

‘‘Cātuddasiṃ [Pg.101] pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

On the fourteenth, the fifteenth, and the eighth of the fortnight, and the fortnight of special observance, well-endowed with the eight factors,

212.

212.

‘‘Uposathaṃ upavasissaṃ, sadā sīlesu saṃvutā;

Saññamā saṃvibhāgā ca, vimānaṃ āvasāmahaṃ.

I observed the Uposatha, ever restrained in virtue; from restraint and sharing, I dwell in a celestial mansion.

213.

213.

‘‘Pāṇātipātā viratā, musāvādā ca saññatā;

Theyyā ca aticārā ca, majjapānā ca ārakā.

Abstaining from the destruction of life, restrained from false speech, from theft and sexual misconduct, and far from intoxicants.

214.

214.

‘‘Pañcasikkhāpade ratā, ariyasaccāna kovidā;

Upāsikā cakkhumato, appamādavihārinī;

Katāvāsā katakusalā tato cutā, sayaṃpabhā anuvicarāmi nandanaṃ.

Delighting in the five training precepts, skilled in the noble truths; a lay follower of the Visionary One, dwelling heedfully; having made a dwelling, having done skillful deeds, passed away from there, self-luminous, I wander in Nandana.

215.

215.

‘‘Bhikkhū cāhaṃ paramahitānukampake, abhojayiṃ tapassiyugaṃ mahāmuniṃ;

Katāvāsā katakusalā tato cutā, sayaṃpabhā anuvicarāmi nandanaṃ.

And I fed monks, compassionate for the highest welfare, the ascetic pair, the great sage. Having made a dwelling, having done skillful deeds, passed away from there, self-luminous, I wander in Nandana.

216.

216.

‘‘Aṭṭhaṅgikaṃ aparimitaṃ sukhāvahaṃ, uposathaṃ satatamupāvasiṃ ahaṃ;

Katāvāsā katakusalā tato cutā, sayaṃpabhā anuvicarāmi nandana’’nti.

The eight-factored Uposatha, immeasurable and bringing happiness, I always observed. Having made a dwelling, having done skillful deeds, passed away from there, self-luminous, I wander in Nandana.

209-214. Tattha bhadditthikāti maṃ aññaṃsu, kimilāyaṃ upāsikāti ācārasampattiyā saccakiriyāya ubbattamānamahoghanivattanena akhaṇḍasīlāti sañjātanicchayā bhaddā sundarā ayaṃ itthī, tasmā ‘‘bhadditthikā upāsikā’’ti ca maṃ kimilanagaravāsino jāniṃsu. Saddhā sīlena sampannātiādi heṭṭhā vuttanayattā uttānatthameva.

209-214. Therein, regarding 'they knew me as Bhadditthikā, the lay follower in Kimilā': Because of my accomplishment in conduct, my act of truth, and my turning back the great swelling flood, they came to the firm conclusion that I was of unbroken virtue, thinking, 'This woman is fortunate (bhaddā) and beautiful.' Therefore, the inhabitants of the city of Kimilā knew me as 'the lay follower Bhadditthikā'. The passage beginning 'Endowed with faith and virtue' has a plain meaning, as it is in accordance with the method stated previously.

Apica ‘‘saddhā’’ti iminā saddhādhanaṃ, ‘‘saṃvibhāgaratā, acchādanañca bhattañca, senāsanaṃ padīpiyaṃ. Adāsiṃ ujubhūtesu, vippasannena cetasā’’ti iminā cāgadhanaṃ[Pg.102], ‘‘sīlena sampannā, catuddasiṃ pañcadasiṃ…pe… pañcasikkhāpade ratā’’ti iminā sīladhanaṃ hiridhanaṃ ottappadhanañca, ‘‘ariyasaccāna kovidā’’ti iminā sutadhanaṃ paññādhanañca dassitanti sā attano sattavidhaariyadhanapaṭilābhaṃ. ‘‘Upāsikā cakkhumato…pe… anuvicarāmi nandana’’nti iminā tassa diṭṭhadhammikaṃ samparāyikañca ānisaṃsaṃ vibhāveti. Tattha katāvāsāti nipphāditasucaritāvāsā. Sucaritakammañhi tadatte āyatiñca sukhāvāsahetutāya ‘‘sukhavihārassa āvāso’’ti vuccati. Tenāha ‘‘katakusalā’’ti.

Furthermore, by this text 'faith', the noble wealth that is faith is shown. By this text 'Delighting in sharing, I gave robes and food, lodging and lamps to the upright with a serene mind', the noble wealth that is generosity is shown. By this text 'endowed with virtue, on the fourteenth and fifteenth... delighting in the five training precepts', the noble wealth that is virtue, the noble wealth that is shame, and the noble wealth that is moral dread are shown. By this text 'skilled in the noble truths', the noble wealth that is learning and the noble wealth that is wisdom are shown. Thus, she shows her attainment of the sevenfold noble wealth. By this sentence 'A lay follower of the Visionary One... I wander in Nandana', she makes clear its benefit in the present life and in the future. Therein, 'having made a dwelling' means one who has accomplished the dwelling of good conduct. For good conduct, being the cause of a happy dwelling in this life and the future, is indeed called 'the dwelling of happy abiding.' Therefore, it is said, 'one who has done skillful deeds'.

215. Pubbe anāmasitakhettavisesaṃ attano dānamayaṃ puññaṃ vatvā idāni tassa āyatanagatataṃ dassetuṃ ‘‘bhikkhū cā’’tiādi vuttaṃ. Tattha bhikkhūti anavasesabhinnakilesatāya bhikkhū. Paramahitānukampaketi paramaṃ ativiya diṭṭhadhammikādinā hitena anuggāhake. Abhojayinti paṇītena bhojanena bhojesiṃ. Tapassiyuganti uttamena tapasā sabbakilesamalaṃ tāpetvā samucchinditvā ṭhitattā tapassibhūtaṃ yugaṃ. Mahāmuninti tato eva mahāisibhūtaṃ, mahato vā attano visayassa mahanteneva ñāṇena munanato paricchindanato mahāmuniṃ. Sabbametaṃ dve aggasāvake sandhāya vadati.

215. Having previously spoken of her own meritorious deed, which consisted of giving to an unconsidered special field, now, in order to show its growth, 'and the monks,' etc., was said. Therein, 'a bhikkhu' is so called because of having defilements that are utterly destroyed without remainder. 'Compassionate for the highest welfare' means those who greatly assist with supreme welfare, such as that in the present life, etc. 'I fed' means I fed them with excellent food. 'The ascetic pair' means a pair who have become ascetics because, through supreme austerity, they stand having burned up and utterly cut off all the stain of the defilements. 'The great sage' means one who has become a great seer for that very reason; or, a great sage because of knowing and defining the great scope of his own domain with great knowledge. All this is said in reference to the two chief disciples.

216. Aparimitaṃ sukhāvahanti anunāsikalopaṃ akatvā vuttaṃ. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’ti (ma. ni. 3.255) vacanato bhagavatopi vacanapathātītaparimāṇarahitasukhanibbattakaṃ attano vā ānubhāvena aparimitasukhāvahaṃ sukhassa āvahanakaṃ. Satatanti sabbakālaṃ. Taṃ taṃ uposatharakkhaṇadivasaṃ ahāpetvā, taṃ taṃ vā uposatharakkhaṇadivasaṃ akhaṇḍaṃ katvā paripuṇṇaṃ katvā satataṃ vā sabbakālaṃ sukhāvahanti yojanā. Sesaṃ heṭṭhā vuttanayameva.

216. The phrase Aparimitaṃ sukhāvahaṃ ('bringing immeasurable happiness') is stated without eliding the nasal sound. Because of having faith in the Blessed One's words, 'Monks, to whatever extent the heavens are blissful, it is not easy to attain this by mere talk', it accomplishes limitless welfare and happiness; or, by one's own power, it brings incomparable happiness, it is a bringer of happiness. Satataṃ means 'at all times'. The construction is: 'without failing on each and every Uposatha observance day'; or, 'having made each and every Uposatha observance day unbroken and complete'; or, 'satataṃ' means 'at all times bringing happiness'. The rest is in the same manner as stated previously.

Atha bhagavā mātudevaputtappamukhānaṃ dasasahassilokadhātuvāsīnaṃ devabrahmasaṅghānaṃ tayo māse abhidhammapiṭakaṃ desetvā manussalokaṃ āgantvā bhadditthivimānaṃ bhikkhūnaṃ desesi. Sā desanā sampattaparisāya sātthikā ahosīti.

Then afterwards, the Blessed One, having come to the human world, taught the Bhadditthi Mansion to the monks. That teaching was beneficial to the assembled audience.

Bhadditthivimānavaṇṇanā niṭṭhitā.

The explanation of the Bhadditthi Mansion is concluded.

6. Soṇadinnāvimānavaṇṇanā

6. Explanation of the Soṇadinnā Mansion

Abhikkantena [Pg.103] vaṇṇenāti soṇadinnāvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena ca samayena nāḷandāyaṃ soṇadinnā nāma ekā upāsikā saddhā pasannā bhikkhūnaṃ catūhi paccayehi sakkaccaṃ upaṭṭhahantī suvisuddhaniccasīlā aṭṭhaṅgasamannāgataṃ uposathampi upavasati. Sā dhammasavanasappāyaṃ paṭilabhitvā upanissayasampannatāya catusaccakammaṭṭhānaṃ paribrūhantī sotāpannā ahosi. Atha aññatarena rogena phuṭṭhā kālaṃ katvā tāvatiṃsesu uppajji. Taṃ āyasmā mahāmoggallāno –

“With surpassing beauty”—this is the Soṇadinnā Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī, in Jeta’s Grove. At that time, in Nāḷandā, there was a female lay follower named Soṇadinnā, faithful and devout, who respectfully attended to the bhikkhus with the four requisites. She was of perfectly pure and constant virtue, and observed the Uposatha endowed with eight factors. Having obtained a suitable opportunity for hearing the Dhamma and being endowed with supportive conditions, she developed the meditation subject connected with the Four Noble Truths and became a stream-enterer. Then, afflicted by a certain disease, she passed away and was reborn among the Tāvatiṃsa devas. Her, the Venerable Mahāmoggallāna—

217.

217.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“With surpassing beauty, O deity, you stand, illuminating all directions like the morning star.

218.

218.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what virtue is your complexion so radiant? By what do you prosper here? And for you arise those enjoyments, whatever are dear to the mind.

219.

219.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“I ask you, O goddess of great power, what meritorious deed did you do as a human being? By what are you of such radiant power, and your complexion illuminates all directions?”

Imāhi tīhi gāthāhi paṭipucchi.

With these three verses, he questioned her.

220.

220.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That deity, pleased at heart, having been questioned by Moggallāna, answered the question she was asked, explaining of what kamma this was the fruit.

221-226.

221-226.

‘‘Soṇadinnāti maṃ aññaṃsu…pe… gotamassa yasassino.

“They knew me as Soṇadinnā… of the illustrious Gotama.”

227.

227.

‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By that, my complexion is like this… and my complexion illuminates all directions.”

Devatā byākāsi. Taṃ sabbaṃ heṭṭhā vuttanayameva.

The deity explained. All of that is just as has been stated above.

Soṇadinnāvimānavaṇṇanā niṭṭhitā.

The explanation of the Soṇadinnā Mansion is concluded.

7.Uposathāvimānavaṇṇanā

7. The Explanation of the Uposathā Mansion

Abhikkantena [Pg.104] vaṇṇenāti uposathāvimānaṃ. Idha aṭṭhuppattiyaṃ sākete uposathā nāma ekā upāsikāti ayameva viseso, sesaṃ anantaravimānasadisaṃ. Tena vuttaṃ –

“With surpassing complexion” is the Uposathā Mansion. Here, in the story of its origin, this alone is the distinction: in Sāketa there was a certain female lay follower named Uposathā; the rest is similar to the preceding mansion. Therefore, it was said:

229-231.

229-231.

‘‘Abhikkantena vaṇṇena…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“With surpassing complexion… and your complexion illuminates all directions.”

232.

232.

‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phalaṃ’’.

“That deity, pleased… of which kamma this is the fruit.”

233-238.

233-238.

‘‘Uposathāti maṃ aññaṃsu, sāketāyaṃ upāsikā…pe…Upāsikā cakkhumato, gotamassa yasassino.

“They knew me as Uposathā, a female lay follower in Sāketa… a female lay follower of the One with Vision, the illustrious Gotama.”

239.

239.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By that, my complexion is like this… and my complexion illuminates all directions.”

Devatā byākāsi. Puna attano ekaṃ dosaṃ dassentī –

The deity explained. Then, pointing out one of her own faults, she said:

241.

241.

‘‘Abhikkhaṇaṃ nandanaṃ sutvā, chando me udapajjatha;

Tattha cittaṃ paṇidhāya, upapannāmhi nandanaṃ.

“Repeatedly hearing of Nandana, desire arose in me; having directed my mind there, I was reborn in Nandana.”

242.

242.

‘‘Nākāsiṃ satthu vacanaṃ, buddhassādiccabandhuno;

Hīne cittaṃ paṇidhāya, sāmhi pacchānutāpinī’’ti. – dve gāthā abhāsi;

“I did not follow the word of the Teacher, the Buddha, kinsman of the sun; having directed my mind to what is inferior, I am now remorseful.” Thus she spoke two verses.

233. Tattha uposathāti maṃ aññaṃsūti ‘‘uposathā’’ti iminā nāmena maṃ manussā jāniṃsu. Sāketāyanti sāketanagare.

233. Therein, `uposathāti maṃ aññaṃsu` means: people knew me by this name, ‘Uposathā’. `Sāketāyaṃ` means: in the city of Sāketa.

241. Abhikkhaṇanti abhiṇhaṃ. Nandanaṃ sutvāti ‘‘tāvatiṃsabhavane nandanavanaṃ nāma edisañca edisañcā’’ti tattha nānāvidhaṃ dibbasampattiṃ sutvā. Chandoti tannibbattakapuññakammassa kāraṇabhūto kusalacchando, tatrūpapattiyā patthanābhūto taṇhāchando vā. Udapajjathāti uppajjittha. Tatthāti tāvatiṃsabhavane, nandanāpadesenapi hi taṃ devalokaṃ vadati. Upapannāmhīti uppannā nibbattā amhi.

241. `Abhikkhaṇaṃ` means frequently. `Nandanaṃ sutvā` means: having heard about the various divine fortunes there, such as, “In the Tāvatiṃsa realm, there is a park named Nandana of such and such a nature.” `Chando` means: the wholesome desire which is the cause of the meritorious kamma that produces that rebirth, or the craving-desire which is the aspiration for arising there. `Udapajjathāti` means it arose. `Tatthāti` means in the Tāvatiṃsa realm; for by the designation of Nandana, it refers to that deva world. `Upapannāmhīti` means I have arisen, I have been born.

242. Nākāsiṃ [Pg.105] satthu vacananti ‘‘nāhaṃ, bhikkhave, appamattakampi bhavaṃ vaṇṇemī’’tiādinā (a. ni. 1.320-321) satthārā vuttavacanaṃ na kariṃ, bhavesu chandarāgaṃ na pajahinti attho. Ādicco gotamagotto, bhagavāpi gotamagottoti sagottatāya vuttaṃ ‘‘buddhassādiccabandhuno’’ti. Atha vā ādiccassa bandhu ādiccabandhu, bhagavā. Taṃ paṭicca tassa ariyāya jātiyā jātattā ādicco vā bandhu etassa orasaputtabhāvatoti ādiccabandhu, bhagavā. Tathā hi vuttaṃ –

242. `Nākāsiṃ satthu vacananti` means: I did not follow the word spoken by the Teacher, beginning with, “Monks, I do not praise even a trifle of existence” (AN 1.320–321); the meaning is that I did not abandon lustful desire for existences. The Sun (Ādicca) is of the Gotama clan, and the Blessed One is also of the Gotama clan; thus, it is said “of the Buddha, the kinsman of the Sun (ādiccabandhuno)” because of having the same clan. Alternatively, the kinsman of the Sun is Ādiccabandhu, which refers to the Blessed One. This is because, dependent on Him, he (the Sun deity) was born of a noble birth. Or, the Sun is a kinsman to Him because of being like a legitimate son; therefore, He is Ādiccabandhu, the Blessed One. For so it has been said:

‘‘Yo andhakāre tamasī pabhaṅkaro, verocano maṇḍalī uggatejo;

Mā rāhu gilī caramantalikkhe, pajaṃ mamaṃ rāhu pamuñca sūriya’’nti. (saṃ. ni. 1.91);

“He who is the maker of light in darkness and gloom, the brilliant one, possessing an orb, of risen power; Rāhu, do not swallow him as he travels in the sky. Rāhu, release Suriya, my offspring.” (cf. SN 2.10)

Hīneti lāmake. Attano bhavābhiratiṃ sandhāya vadati. Sāmhīti sā amhi.

`Hīne` means base. She speaks referring to her own delight in existence. `Sāmhi` is to be parsed as `sā amhi`, meaning “I am she.”

Evaṃ tāya devatāya bhavābhiratinimitte uppannavippaṭisāre pavedite thero bhavassa paricchinnāyubhāvavibhāvanamukhena āyatiṃ manussattabhāve ṭhatvā vaṭṭadukkhassa samatikkamo kātuṃ sukaro, sabbaso khīṇāsavabhāvo nāma mahānisaṃsoti ca samassāsetuṃ –

Thus, when that deity had declared the remorse that had arisen on account of her delight in existence, the Elder, in order to console her by explaining—by means of showing the nature of existence as having a limited lifespan—that in the future, having been established in a human state, it is easy to accomplish the overcoming of the suffering of the cycle, and that the state of being one whose taints are completely destroyed is of great benefit, said:

243.

243.

‘‘Kīva ciraṃ vimānamhi, idha vacchasuposathe;

Devate pucchitācikkha, yadi jānāsi āyuno’’ti. –

“How long will you dwell here in the mansion, Uposathā? O deity, being asked, declare it, if you know the measure of your lifespan.”

Gāthamāha. Puna sā –

He spoke the verse. Then she:

244.

244.

‘‘Saṭṭhi vassasahassāni, tisso ca vassakoṭiyo;

Idha ṭhatvā mahāmuni, ito cutā gamissāmi;

Manussānaṃ sahabyata’’nti. – āha;

“For sixty thousand years and thirty million years, having remained here, O Great Sage, having passed away from here, I shall go to the companionship of humans,” she said.

Puna thero –

Again, the Elder:

245.

245.

‘‘Mā tvaṃ uposathe bhāyi, sambuddhenāsi byākatā;

Sotāpannā visesayi, pahīnā tava duggatī’’ti. –

“Do not fear, O Uposathā, you have been declared by the Fully Awakened One; you are a stream-enterer who has attained distinction, your woeful destinies have been abandoned.”

Imāya gāthāya samuttejesi.

With this verse, he roused her.

243-4. Tattha [Pg.106] kīva ciranti kittakaṃ addhānaṃ. Idhāti imasmiṃ devaloke, idha vā vimānasmiṃ. Āyu noti āyu, noti nipātamattaṃ. Āyuno vā cirācirabhāvaṃ, atha vā yadi jānāsi āyunoti attho. Mahāmunīti theraṃ ālapati.

Therein, `kīva ciraṃ` means: for what length of time? `Idha` means: in this celestial world, or in this mansion. `Āyu no` means: `āyu` (life); `no` is merely a particle. Or, it refers to the long or short nature of life; or, if you know, ‘of the lifespan’ is the meaning. `Mahāmuni` is a term of address for the Elder.

245. Mā tvaṃ uposathe bhāyīti bhadde uposathe tvaṃ mā bhāyi. Kasmā? Yasmā sambuddhenāsi byākatā. Kinti? Sotāpannā visesayīti. Maggaphalasaññitaṃ visesaṃ yātā adhigatā, tasmā pahīnā tava sabbāpi duggatīti imampi visesaṃ yātāti visesayi. Sesaṃ vuttanayameva.

245. `Mā tvaṃ uposathe bhāyi` means: O good Uposathā, do not you fear. Why? Because you have been declared by the Fully Awakened One. How was she declared? As a `Sotāpannā visesayi`. She has reached and attained the distinction designated as path and fruit; therefore, all your woeful destinies are abandoned. Because she has reached this distinction, she is called `visesayi`. The rest is just as has been stated.

Uposathāvimānavaṇṇanā niṭṭhitā.

The explanation of the Uposathā Mansion is concluded.

8-9. Niddā-suniddāvimānavaṇṇanā

8-9. The Explanation of the Niddā and Suniddā Mansions

Aṭṭhamanavamavimānāni rājagahanidānāni. Aṭṭhuppattiyaṃ yathākkamaṃ ‘‘niddā nāma upāsikā…pe… gotamassa yasassino. Tena metādiso vaṇṇo…pe… suniddā nāma upāsikā’’ti vattabbaṃ. Sesaṃ vuttanayameva. Gāthāsupi apubbaṃ natthi. Tathā hi ekaccesu potthakesu pāḷi peyyālavasena ṭhapitāti. Tena vuttaṃ –

The eighth and ninth mansions have their origin in Rājagaha. In the account of their origin, it should be stated in sequence: “The laywoman named Niddā... (and so on)... of the illustrious Gotama. Because of that, such is my complexion... (and so on)... the laywoman named Suniddā.” The rest is just as has been stated. In the verses also, there is nothing new. Thus, in some manuscripts, the Pāli is presented by way of abbreviation. Therefore, it is said:

246.

246.

‘‘Abhikkantena vaṇṇena…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“With a surpassing complexion... (and so on)... and your complexion illuminates all directions.”

247.

247.

‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phalaṃ’’.

“That deity, pleased at heart... (and so on)... of which kamma this is the fruit.”

248.

248.

‘‘Niddāti mamaṃ aññaṃsu, rājagahasmiṃ upāsikā…pe…Gotamassa yasassino.

“They knew me as Niddā, a female lay follower in Rājagaha... (and so on)... of the illustrious Gotama.”

256.

256.

‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“Because of that, such is my complexion... (and so on)... and my complexion illuminates all directions.”

258.

258.

‘‘Abhikkantena vaṇṇena…pe… sabbadisā pabhāsatī’’ti.

“With a surpassing complexion... (and so on)... it illuminates all directions.”

261.

261.

‘‘Sā [Pg.107] devatā attamanā…pe….

“That deity, pleased at heart... (and so on)...”

262.

262.

‘‘Suniddāti maṃ aññaṃsu, rājagahasmiṃ upāsikā…pe…Gotamassa yasassino.

“They knew me as Suniddā, a female lay follower in Rājagaha... (and so on)... of the illustrious Gotama.”

268.

268.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that, such is my complexion... (and so on)... and my complexion illuminates all directions.”

Niddā-suniddāvimānavaṇṇanā niṭṭhitā.

The Explanation of the Niddā and Suniddā Mansions is concluded.

10. Paṭhamabhikkhādāyikāvimānavaṇṇanā

10. The Explanation of the Mansion of the First Female Almsgiver

Abhikkantena vaṇṇenāti bhikkhādāyikāvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena ca samayena uttaramadhurāyaṃ aññatarā itthī khīṇāyukā hoti apāye uppajjanārahā. Bhagavā paccūsavelāyaṃ mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento taṃ itthiṃ apāye uppajjanārahaṃ disvā mahākaruṇāya sañcoditamānaso taṃ sugatiyaṃ patiṭṭhāpetukāmo eko adutiyo madhuraṃ agamāsi. Gantvā pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya bahinagaraṃ piṇḍāya pāvisi. Tena samayena sā itthī gehe āhāraṃ sampādetvā ekamante paṭisāmetvā ghaṭaṃ gahetvā udakatitthaṃ gantvā nhāyitvā ghaṭena udakaṃ gahetvā attano gehaṃ gacchantī antarāmagge bhagavantaṃ passitvā ‘‘api, bhante, piṇḍo laddho’’ti vatvā ‘‘labhissāmī’’ti ca bhagavatā vutte aladdhabhāvaṃ ñatvā ghaṭaṃ ṭhapetvā bhagavantaṃ upasaṅkamitvā vanditvā ‘‘ahaṃ, bhante, piṇḍapātaṃ dassāmi, adhivāsethā’’ti āha. Adhivāsesi bhagavā tuṇhībhāvena. Sā bhagavato adhivāsanaṃ viditvā paṭhamataraṃ gantvā sittasammaṭṭhe padese āsanaṃ paññāpetvā bhagavato pavesanaṃ udikkhamānā aṭṭhāsi. Bhagavā gehaṃ pavisitvā paññatte āsane nisīdi. Atha sā bhagavantaṃ bhojesi. Bhagavā katabhattakicco onītapattapāṇī tassā anumodanaṃ katvā pakkāmi. Sā anumodanaṃ sutvā anappakaṃ pītisomanassaṃ paṭisaṃvedentī yāva cakkhupathasamatikkamā buddhārammaṇaṃ pītiṃ avijahantī namassamānā aṭṭhāsi. Sā [Pg.108] katipayadivasātikkameneva kālaṃ katvā tāvatiṃsabhavane nibbatti, accharāsahassañcassā parivāro ahosi. Taṃ āyasmā mahāmoggallāno –

“With surpassing radiance”—this is the Bhikkhādāyikā celestial mansion. What is its origin? The Blessed One was dwelling at Sāvatthī. At that time, in Uttaramadhurā, a certain woman whose lifespan was nearing its end was destined to be reborn in the lower realms. At dawn, the Blessed One, arising from the attainment of great compassion, surveyed the world. Seeing that woman destined to be reborn in the lower realms, his mind stirred by great compassion, he desired to establish her in a happy rebirth. Alone, without a second, he went to Madhurā. Having gone there, he dressed in the morning, took his bowl and robe, and entered the outer city for alms. At that time, that woman had prepared food in her house, set some aside, taken a water pot, and gone to the water-landing place to bathe. After bathing, she filled the pot with water and was returning home when she saw the Blessed One along the way. She asked, “Venerable sir, have you received alms?” When the Blessed One replied, “I will receive,” knowing that he had not received any, she set down the water pot, approached the Blessed One, paid homage, and said, “Venerable sir, I will give you alms-food. Please accept.” The Blessed One consented in silence. Knowing of the Blessed One’s consent, she went home first, prepared a seat in a well-cleaned spot, and stood waiting for the Blessed One to enter. The Blessed One entered the house and sat on the prepared seat. Then she served the Blessed One. After finishing his meal, the Blessed One, having withdrawn his hand from the bowl, gave his appreciation and departed. Hearing the appreciation, experiencing no small joy and happiness, not abandoning the joy with the Buddha as her object as long as he was within sight, she stood paying homage. A few days later, she passed away and was reborn in the Tāvatiṃsa heaven, where she had a retinue of a thousand celestial nymphs. The Venerable Mahāmoggallāna—

270.

270.

‘‘Abhikkantena vaṇṇena…pe… osadhī viya tārakā.

“With surpassing radiance... and so on... like the morning star.”

271.

271.

‘‘Kena tetādiso vaṇṇo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – gāthāhi pucchi;

“By what is your radiance like this... and so on... And your radiance illuminates all directions?”—he asked in verses.

273.

273.

‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phalaṃ’’.

“That deity, pleased... and so on... of which action this is the fruit.”

274.

274.

‘‘Ahaṃ manussesu manussabhūtā,Purimāya jātiyā manussaloke.

“I was a human among humans, in a previous birth in the human world.

275.

275.

‘‘Addasaṃ virajaṃ buddhaṃ, vippasannamanāvilaṃ;

Tassa adāsahaṃ bhikkhaṃ, pasannā sehi pāṇibhi.

“I saw the stainless Buddha, serene and unperturbed; to him I gave alms, with faith in my own hands.

276.

276.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By that, my radiance is like this... and so on... And my radiance illuminates all directions.”

Devatā byākāsi. Sesaṃ sabbaṃ heṭṭhā vuttanayattā uttānatthameva.

The deity explained. All the rest is of obvious meaning, in the manner stated below.

Paṭhamabhikkhādāyikāvimānavaṇṇanā niṭṭhitā.

The Explanation of the First Alms-Giver's Mansion is concluded.

11. Dutiyabhikkhādāyikāvimānavaṇṇanā

11. The Explanation of the Second Alms-Giver's Mansion

Abhikkantena vaṇṇenāti dutiyabhikkhādāyikāvimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati. Tattha aññatarā itthī saddhā pasannā aññataraṃ khīṇāsavattheraṃ piṇḍāya carantaṃ disvā attano gehaṃ pavesetvā bhojanaṃ adāsi. Sā aparena samayena kālaṃ katvā tāvatiṃsabhavane nibbatti. Sesaṃ anantaravimānasadisameva.

“With surpassing radiance…”—this is the Second Alms-Giver's Mansion. What is its origin? The Blessed One was dwelling at Rājagaha. There, a certain woman, faithful and devout, saw a certain elder who had destroyed the taints walking for alms. She invited him into her home and gave him food. At a later time, she passed away and was reborn in the Tāvatiṃsa heaven. The rest is just like the immediately preceding mansion-story.

278.

278.

‘‘Abhikkantena [Pg.109] vaṇṇena…pe… sabbadisā pabhāsatī’’ti.

“With surpassing radiance... and so on... illuminates all directions.”

281.

281.

‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phalaṃ’’.

“That deity, pleased... and so on... of which action this is the fruit.”

282.

282.

‘‘Ahaṃ manussesu manussabhūtā…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I, being human among humans... and so on... And my radiance illuminates all directions.”

Dutiyabhikkhādāyikāvimānavaṇṇanā niṭṭhitā.

The Explanation of the Second Alms-Giver's Mansion is concluded.

Iti paramatthadīpaniyā khuddaka-aṭṭhakathāya vimānavatthusmiṃ

Thus, in the Paramatthadīpanī, the commentary on the Khuddaka Nikāya, on the Vimānavatthu,

Ekādasavatthupaṭimaṇḍitassa dutiyassa cittalatāvaggassa

of the second chapter, the Cittalata Chapter, adorned with eleven stories,

Atthavaṇṇanā niṭṭhitā.

the explanation of the meaning is concluded.

3. Pāricchattakavaggo

3. The Pāricchattaka Chapter

1. Uḷāravimānavaṇṇanā

1. The Explanation of the Splendid Mansion

Pāricchattakavagge uḷāro te yaso vaṇṇoti uḷāravimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena samayena rājagahe āyasmato mahāmoggallānassa upaṭṭhākakule ekā dārikā dānajjhāsayā dānasaṃvibhāgaratā ahosi. Sā yaṃ tasmiṃ gehe purebhattaṃ khādanīyabhojanīyaṃ uppajjati, tattha attanā laddhapaṭivīsato upaḍḍhaṃ deti, upaḍḍhaṃ attanā paribhuñjati, adatvā pana na bhuñjati, dakkhiṇeyye apassantīpi ṭhapetvā diṭṭhakāle deti, yācakānampi detiyeva. Athassā mātā ‘‘mama dhītā dānajjhāsayā dānasaṃvibhāgaratā’’ti haṭṭhatuṭṭhā tassā diguṇaṃ bhāgaṃ deti. Dentī ca ekasmiṃ bhāge tāya saṃvibhāge kate puna aparaṃ deti, sā tatopi saṃvibhāgaṃ karotiyeva.

In the Pāricchattaka Chapter, the Uḷāra Mansion is so named from the verse beginning “Great is your renown and radiance.” What was its origin? The Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary. At that time, in Rājagaha, in the family supporting the Venerable Mahāmoggallāna, there was a young girl inclined to generosity, delighting in sharing gifts. Whatever food, hard or soft, was produced in that house before the meal, she would give away half of the portion she had received, and consume the other half herself. Without giving, she would not eat. Even without seeing a worthy recipient, she would set it aside and give it when she saw one, and she always gave to supplicants. Then her mother, joyful and elated, thinking, “My daughter is inclined to generosity, delighting in sharing gifts,” gave her a double portion. And when the girl had shared from one portion, her mother would give another, and from that too she would invariably share.

Evaṃ gacchante kāle taṃ vayappattaṃ mātāpitaro tasmiṃyeva nagare aññatarasmiṃ kule kumārassa adaṃsu. Taṃ pana kulaṃ micchādiṭṭhikaṃ hoti assaddhaṃ appasannaṃ. Athāyasmā mahāmoggallāno rājagahe sapadānaṃ [Pg.110] piṇḍāya caramāno tassā dārikāya sasurassa gehadvāre aṭṭhāsi. Taṃ disvā sā dārikā pasannacittā ‘‘pavisatha bhante’’ti pavesetvā vanditvā sassuyā ṭhapitaṃ pūvaṃ taṃ apassantī ‘‘tassā kathetvā anumodāpessāmī’’ti vissāsena gahetvā therassa adāsi, thero anumodanaṃ katvā pakkāmi. Dārikā ‘‘tumhehi ṭhapitaṃ pūvaṃ mahāmoggallānattherassa adāsi’’nti sassuyā kathesi. Sā taṃ sutvā ‘‘kinnāmidaṃ pāgabbhiyaṃ, ayaṃ mama santakaṃ anāpucchitvāva samaṇassa adāsī’’ti taṃ kaṭataṭāyamānā kodhābhibhūtā yuttāyuttaṃ acintentī purato ṭhitaṃ musalakhaṇḍaṃ gahetvā aṃsakūṭe pahari. Sā sukhumālatāya parikkhīṇāyukatāya ca teneva pahārena balavadukkhābhibhūtā hutvā katipāheneva kālaṃ katvā tāvatiṃsesu nibbatti. Tassā satipi aññasmiṃ sucaritakamme therassa katadānameva sātisayaṃ hutvā upaṭṭhāsi. Taṃ āyasmā mahāmoggallāno heṭṭhā vuttanayeneva gantvā –

As time passed in this way, her parents gave her, having come of age, to a young man in a certain family in that very city. That family, however, held wrong views—they were without faith and not devout. Then, the Venerable Mahāmoggallāna, while walking for alms in Rājagaha from house to house in order, stood at the door of that young woman’s father-in-law's house. Seeing him, the young woman, with a devout mind, said, “Please come in, Venerable Sir,” and after inviting him in, she paid respects. Not seeing her mother-in-law, she took a cake that had been set aside by her, thinking, “I will tell her afterwards and have her rejoice in it,” and trustingly, she gave it to the Elder. The Elder, having given his words of appreciation, departed. The young woman told her mother-in-law, “I gave the cake you set aside to the Elder Mahāmoggallāna.” Hearing this, she said, “What audacity is this? This woman gave my possession to an ascetic without even asking me!” Scolding her harshly and overcome with anger, not considering what was proper or improper, she seized a piece of a pestle that was in front of her and struck her on the shoulder-peak. Due to her delicate nature and because her lifespan was exhausted, she was overcome by severe pain from that very blow, and after a few days, she passed away and was reborn in the Tāvatiṃsa heaven. Although she had other wholesome deeds, the gift given to the Elder became pre-eminently manifest. The Venerable Mahāmoggallāna, having gone there in the very way described before—

286.

286.

‘‘Uḷāro te yaso vaṇṇo, sabbā obhāsate disā;

Nāriyo naccanti gāyanti, devaputtā alaṅkatā.

“Great is your renown and beauty, illuminating all directions; women dance and sing, and divine youths are adorned.

287.

287.

‘‘Modenti parivārenti, tava pūjāya devate;

Sovaṇṇāni vimānāni, tavimāni sudassane.

“They rejoice and attend upon you, goddess, in your honor; golden are these mansions of yours, O fair one.

288.

288.

‘‘Tuvaṃsi issarā tesaṃ, sabbakāmasamiddhinī;

Abhijātā mahantāsi, devakāye pamodasi;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. –

“You are their sovereign, endowed with every wish; of noble birth and magnificent, you rejoice in the host of deities. O goddess, being asked, please tell: of what kamma is this the fruit?”

Tīhi gāthāhi pucchi.

He asked with three stanzas.

286. Tattha yasoti parivāro. Vaṇṇoti vaṇṇanibhā sarīrobhāso. ‘‘Uḷāro’’ti pana visesetvā vuttattā tassā devatāya parivārasampatti ca vaṇṇasampatti ca vuttā hoti. Tāsu ‘‘uḷāro te vaṇṇo’’ti saṅkhepato vuttaṃ vaṇṇasampattiṃ visayavasena vitthārato dassetuṃ ‘‘sabbā obhāsate disā’’ti vatvā ‘‘uḷāro te yaso’’ti vuttaṃ parivārasampattiṃ vatthuvasena vitthārato dassetuṃ ‘‘nāriyo naccantī’’tiādi [Pg.111] vuttaṃ. Tattha sabbā obhāsate disāti sabbāsu disāsu vijjotate, sabbā vā disā obhāsayate, vijjotayatīti attho. ‘‘Obhāsate’’ti padassa ‘‘obhāsante’’ti keci vacanavipallāsena atthaṃ vadanti, tehi ‘‘vaṇṇenā’’ti vibhatti vipariṇāmetabbā. Vaṇṇenāti ca hetumhi karaṇavacanaṃ, vaṇṇena hetubhūtenāti attho. ‘‘Sabbā disā’’ti ca jātivasena disāsāmaññe apekkhite vacanavipallāsenapi payojanaṃ natthi. Nāriyoti etthāpi ‘‘alaṅkatā’’ti padaṃ ānetvā sambandhitabbaṃ. Devaputtāti ettha ca-saddo luttaniddiṭṭho. Tena nāriyo devaputtā cāti samuccayo veditabbo.

286. Herein, `yaso` (renown) is the retinue. `Vaṇṇo` (complexion) is the radiance of the complexion, the radiance of the body. However, since it is stated with distinction as `uḷāro` (great), both the perfection of the retinue and the perfection of the complexion of that goddess are said to be stated. Among these two, to show in detail by way of its sphere the perfection of the complexion, which was stated concisely as 'great is your complexion,' it was said, 'illuminating all directions.' And to show in detail by way of the subject matter the perfection of the retinue, which was stated as 'great is your renown,' it was said, 'women dance,' and so forth. Therein, 'illuminating all directions' means she shines in all directions; or, she causes all directions to shine, she illuminates them—this is the meaning. Some state the meaning of the word `obhāsate` as `obhāsante` through an inversion of number; by them, the case ending should be changed to `vaṇṇena` (by the complexion). And `vaṇṇena` is the instrumental case in the sense of cause; the meaning is 'due to the complexion which has become the cause.' And regarding 'all directions,' when the directions are considered in a general sense by way of their kind, there is no benefit even from an inversion of number. In the word `nāriyo` (women) as well, the word `alaṅkatā` (adorned) should be brought in and connected. In the word `devaputtā` (divine youths), the particle `ca` is elided. By that, the conjunction `nāriyo ca devaputtā ca` (women and divine youths) should be understood.

287. Modentīti pamodayanti. Pūjāyāti pūjanatthaṃ pūjānimittaṃ vā, naccanti gāyantīti yojanā. Tavimānīti tava imāni.

287. `Modenti` (they rejoice) means `pamodayanti` (they cause to rejoice). `Pūjāya` (for honor) means for the purpose of honoring, or on account of honoring; this is the connection: 'they dance, they sing.' The word-division of `Tavimāni` is `tava imāni` (these are yours).

288. Sabbakāmasamiddhinīti sabbehi pañcahi kāmaguṇehi, sabbehi vā tayā kāmitehi icchitehi vatthūhi samiddhā. Abhijātāti sujātā. Mahantāsīti mahatī mahānubhāvā asi. Devakāye pamodasīti imasmiṃ devanikāye dibbasampattihetukena paramena pamodanena pamodasi.

288. `Sabbakāmasamiddhinī` (endowed with all sensual pleasures) means endowed with all five strands of sensual pleasure, or endowed with all things wished for and desired by you. `Abhijātā` (of high birth) means `sujātā` (well-born). `Mahantāsi` (you were great) means you were great, of great power. `Devakāye pamodasi` (you rejoice in the host of devas) means in this host of devas, you rejoice with supreme joy, which has heavenly perfection as its cause.

Evaṃ therena pucchitā sā devatā tamatthaṃ vissajjesi –

Thus questioned by the Elder, that goddess answered that matter:

289.

289.

‘‘Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke;

Dussīlakule suṇisā ahosiṃ, assaddhesu kadariyesu ahaṃ.

I, being human among humans, in a former life in the human world, was a daughter-in-law in an unvirtuous family, among the faithless and the stingy.

290.

290.

‘‘Saddhā sīlena sampannā, saṃvibhāgaratā sadā;

Piṇḍāya caramānassa, apūvaṃ te adāsahaṃ.

“Endowed with faith and virtue, always delighting in sharing, while you were walking for alms, I gave you a cake.

291.

291.

‘‘Tadāhaṃ sassuyācikkhiṃ, ‘samaṇo āgato idha;

Tassa adāsahaṃ pūvaṃ, pasannā sehi pāṇibhi’.

“Then I told my mother-in-law: 'An ascetic has come here; I gave him a cake with my own hands, with a devout mind.'

292.

292.

‘‘Itissā sassu paribhāsi, avinītāsi tvaṃ vadhu;

Na maṃ sampucchituṃ icchi, ‘samaṇassa dadāmahaṃ’.

“Then my mother-in-law rebuked me: 'You are an undisciplined daughter-in-law! You did not wish to ask me, saying, “I am giving to the ascetic.”'

293.

293.

‘‘Tato [Pg.112] me sassu kupitā, pahāsi musalena maṃ;

Kūṭaṅgacchi avadhi maṃ, nāsakkhiṃ jīvituṃ ciraṃ.

“Then my mother-in-law, enraged, struck me with a pestle; she struck me, cutting my shoulder-peak, and I could not live long.

294.

294.

‘‘Ahaṃ kāyassa bhedā, vippamuttā tato cutā;

Devānaṃ tāvatiṃsānaṃ, upapannā sahabyataṃ.

“Upon the breaking up of the body, freed from that, I passed away; I was reborn into the company of the Tāvatiṃsa deities.

295.

295.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that, my beauty is such... and my beauty illuminates all directions.”

289. Tattha assaddhesūti ratanattayasaddhāya kammaphalasaddhāya ca abhāvena assaddhesu, thaddhamacchariyatāya kadariyesu sassuādīsu ahaṃ saddhā sīlena sampannā ahosinti yojanā.

289. Herein, `assaddhesu` (among the faithless) means among those without faith, due to the absence of faith in the Triple Gem and faith in kamma and its results; and `kadariyesu` (among the stingy) due to their coarse stinginess. The construction is: 'Among my mother-in-law and others, I was endowed with faith and virtue.'

290-1. Apūvanti kapallapūvaṃ. Teti nipātamattaṃ. Sassuyā ācikkhiṃ gahitabhāvañāpanatthañca anumodanatthañcāti adhippāyo.

`Apūvaṃ` (a cake) means a pan-cake. `Te` is merely a particle. The intention is: 'I told my mother-in-law' for the purpose of making known that it had been taken and for her to rejoice in it.

292. Itissāti ettha assāti nipātamattaṃ. Samaṇassa dadāmahanti ahaṃ samaṇassa apūvaṃ dadāmīti. Yasmā na maṃ sampucchituṃ icchi, tasmā tvaṃ vadhu avinītāsīti sassu paribhāsīti yojanā.

292. Herein, in `itissā`, `assā` is merely a particle. `Samaṇassa dadāmahaṃ` means 'I give a cake to the ascetic.' The construction is: 'Because you did not wish to ask me, therefore you, daughter-in-law, are undisciplined'—thus the mother-in-law rebuked.

293. Pahāsīti pahari. Kūṭaṅgacchi avadhi manti ettha kūṭanti aṃsakūṭaṃ vuttaṃ purimapadalopena, kūṭameva aṅganti kūṭaṅgaṃ, taṃ chindatīti kūṭaṅgacchi. Evaṃ kodhābhibhūtā hutvā maṃ avadhi, mama aṃsakūṭaṃ chindi, teneva upakkamena matattā maṃ māresīti attho. Tenāha ‘‘nāsakkhiṃ jīvituṃ cira’’nti.

293. `Pahāsi` means she struck. Herein, regarding `Kūṭaṅgacchi avadhi maṃ`: `kūṭaṃ` is said for `aṃsakūṭaṃ` (shoulder-peak) by elision of the preceding word; `kūṭaṅgaṃ` is because the peak (`kūṭa`) itself is the limb (`aṅga`); `kūṭaṅgacchi` is so called because it cuts (`chindati`) that. The meaning is: 'Thus, having become overcome by anger, she killed me; she cut my shoulder-peak. Because I died by that very assault, it means she killed me.' Therefore, she said: 'I could not live long.'

294. Vippamuttāti tato dukkhato suṭṭhu muttā. Sesaṃ vuttanayameva.

294. `Vippamuttā` means thoroughly freed from that suffering. The rest is just as has been stated.

Uḷāravimānavaṇṇanā niṭṭhitā.

The commentary on the Uḷāra Vimāna is concluded.

2. Ucchudāyikāvimānavaṇṇanā

2. The Commentary on the Ucchudāyikā Vimāna

Obhāsayitvā [Pg.113] pathaviṃ sadevakanti ucchudāyikāvimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharatītiādi sabbaṃ anantaravimāne vuttasadisaṃ. Ayaṃ pana viseso – idha ucchu dinnā, sassuyā ca pīṭhakena pahaṭā, taṅkhaṇaññeva matā tāvatiṃsesu uppannā, tassaṃyeva rattiyaṃ therassa upaṭṭhānaṃ āgatā, kevalakappaṃ gijjhakūṭaṃ cando viya sūriyo viya ca obhāsentī theraṃ vanditvā pañjalikā namassamānā ekamantaṃ aṭṭhāsi. Atha naṃ thero –

‘Illuminating the earth together with the world of devas’ is the Ucchudāyikāvimāna. What is its origin? The Blessed One was dwelling at Rājagaha, and so forth—all is similar to what was said in the immediately preceding Vimāna. This, however, is the distinction: herein, sugarcane was given, and she was struck by her mother-in-law with a stool. Dying at that very moment, she arose in the Tāvatiṃsa realm. On that very night, she came to attend upon the Elder, illuminating the entire Vulture Peak like the moon and like the sun. Having paid homage to the Elder, with palms joined in reverence, she stood to one side. Then the Elder...

296.

296.

‘‘Obhāsayitvā pathaviṃ sadevakaṃ, atirocasi candimasūriyā viya;

Siriyā ca vaṇṇena yasena tejasā, brahmāva deve tidase sahindake.

“Having illuminated the earth together with the world of devas, you outshine the moon and the sun; with glory, complexion, fame, and radiance, like Brahmā among the Tidasā devas together with Indra.

297.

297.

‘‘Pucchāmi taṃ uppalamāladhārinī, āveḷinī kañcanasannibhattace;

Alaṅkate uttamavatthadhārinī, kā tvaṃ subhe devate vandase mamaṃ.

“I ask you, O wearer of a lotus garland, O wearer of a jeweled floral wreath, O one whose skin resembles gold; O adorned one, wearer of the finest garments, who are you, beautiful deity, who pays homage to me?

298.

298.

‘‘Kiṃ tvaṃ pure kammamakāsi attanā, manussabhūtā purimāya jātiyā;

Dānaṃ suciṇṇaṃ atha sīlasaṃyamaṃ, kenūpapannā sugatiṃ yasassinī;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. –

“What deed did you yourself perform in the past, when you were a human being in a former birth? Was it well-practiced giving, or restraint in virtue, by which you, O glorious one, have arisen in a happy state? O deity, being asked, please declare: of what deed is this the fruit?”

Imāhi gāthāhi pucchi.

With these verses, he asked.

296-7. Tattha obhāsayitvā pathaviṃ sadevakanti candimasūriyarasmisammissehi sinerupassaviniggatehi pabhāvisarehi vijjotayamānatāya devena ākāsena sahāti sadevakaṃ upagatabhūmibhāgabhūtaṃ imaṃ pathaviṃ vijjotetvā, ekobhāsaṃ ekapajjotaṃ katvāti attho. Obhāsayitvā pathaviṃ candimasūriyā viyāti yojanā. Atirocasīti atikkamitvā rocasi. Taṃ pana atirocanaṃ kena kiṃ viya kena vāti āha [Pg.114] ‘‘siriyā’’tiādi. Tattha siriyāti sobhaggādisobhāvisesena. Tejasāti attano ānubhāvena. Āveḷinīti ratanamayapupphāveḷavatī.

Therein, ‘Having illuminated the earth together with the world of devas’ means: having illuminated this earth, which has become a part of the ground that is approached, together with the world of devas—that is, with the shining sky—by means of pure streams of light issuing forth from Sineru, mingled with the rays of the moon and sun, thus making it a single radiance, a single blaze. This is the meaning. The construction is: ‘Having illuminated the earth, you outshine like the moon and sun.’ ‘You outshine’ means: you shine, having surpassed. As to that surpassing radiance—by what? like what? or by whom?—he spoke the words beginning with ‘with glory.’ Therein, ‘with glory’ means: by the special splendor of such things as beauty. ‘With radiance’ means: by one’s own power. ‘Āveḷinī’ means: possessing a dangling ornament of jeweled flowers.

Evaṃ therena pucchitā devatā imāhi gāthāhi vissajjesi –

Thus questioned by the Elder, the deity replied with these verses:

299.

299.

‘‘Idāni bhante imameva gāmaṃ, piṇḍāya amhākaṃ gharaṃ upāgami;

Tato te ucchussa adāsi khaṇḍikaṃ, pasannacittā atulāya pītiyā.

“Just now, venerable sir, you came to our house in this very village for alms; then I gave you a piece of sugarcane, with a serene mind and immeasurable joy.

300.

300.

‘‘Sassu ca pacchā anuyuñjate mamaṃ, kahaṃ nu ucchuṃ vadhuke avākiri;

Na chaḍḍitaṃ no pana khāditaṃ mayā, santassa bhikkhussa sayaṃ adāsahaṃ.

“Later, my mother-in-law questioned me: ‘Where, O bride, did you throw away the sugarcane?’ ‘I did not discard it, nor did I eat it myself; I myself gave it to a peaceful monk.’

301.

301.

‘‘Tuyhaṃ nvidaṃ issariyaṃ atho mama, itissā sassu paribhāsate mamaṃ;

Pīṭhaṃ gahetvā pahāraṃ adāsi me, tato cutā kālakatāmhi devatā.

“‘Is this authority yours or mine?’ Thus my mother-in-law reproached me. She took a stool and gave me a blow; then, having passed away from that, I died and am now a deity.

302.

302.

‘‘Tadeva kammaṃ kusalaṃ kataṃ mayā, sukhañca kammaṃ anubhomi attanā;

Devehi saddhiṃ paricārayāmahaṃ, modāmahaṃ kāmaguṇehi pañcahi.

“That very wholesome deed was done by me, and I myself experience its happiness. Together with the devas I delight, rejoicing in the five strands of sensual pleasures.

303.

303.

‘‘Tadeva kammaṃ kusalaṃ kataṃ mayā, sukhañca kammaṃ anubhomi attanā;

Devindaguttā tidasehi rakkhitā, samappitā kāmaguṇehi pañcahi.

“That very wholesome deed was done by me, and I myself experience its happiness. Guarded by the lord of devas, protected by the Thirty-three, I am endowed with the five strands of sensual pleasures.

304.

304.

‘‘Etādisaṃ puññaphalaṃ anappakaṃ, mahāvipākā mama ucchudakkhiṇā;

Devehi saddhiṃ paricārayāmahaṃ, modāmahaṃ kāmaguṇehi pañcahi.

“Such is the abundant fruit of merit; my offering of sugarcane has a great result. Together with the devas I delight, rejoicing in the five strands of sensual pleasures.

305.

305.

‘‘Etādisaṃ [Pg.115] puññaphalaṃ anappakaṃ, mahājutikā mama ucchudakkhiṇā;

Devindaguttā tidasehi rakkhitā, sahassanettoriva nandane vane.

“Such is the abundant fruit of merit; greatly radiant is my offering of sugarcane. Guarded by the lord of devas, protected by the Thirty-three, I am like the thousand-eyed one in the Nandana grove.

306.

306.

‘‘Tuvañca bhante anukampakaṃ viduṃ, upecca vandiṃ kusalañca pucchisaṃ;

Tato te ucchussa adāsi khaṇḍikaṃ, pasannacittā atulāya pītiyā’’ti.

“Venerable sir, you are known to be compassionate; I approached, paid homage, and inquired about what is wholesome. Then, with a serene mind and immeasurable joy, I gave you a piece of sugarcane.”

299. Tattha idānīti anantarātītadivasattā āha, adhunāti attho. Imameva gāmanti imasmiṃyeva gāme, rājagahaṃ sandhāya vadati. Vuttañhi ‘‘gāmopi nigamopi nagarampi ‘gāmo’ icceva vuccatī’’ti. Bhummatthe cetaṃ upayogavacanaṃ. Upāgamīti upagato ahosi. Atulāyāti anupamāya, appamāṇāya vā.

299. Herein, `idāni` is said because it was the immediately preceding day; the meaning is ‘now’ (`adhunā`). `Imameva gāmaṃ` means ‘in this very village’ (`imasmiṃyeva gāme`); it is said with reference to Rājagaha. For it has been said: ‘A village, a market town, or a city is also called “gāma.”’ This is an accusative used in the sense of the locative. `Upāgami` means ‘he had approached’ (`upagato ahosi`). `Atulāya` means ‘incomparable’ (`anupamāya`), or ‘immeasurable’ (`appamāṇāya`).

300. Avākirīti apanesi chaḍḍesi, vināsesi vā. Santassāti sādhurūpassa santakilesassa parissamamappattassa vā.

300. `Avākiri` means: did you remove? did you discard? or did you destroy? `Santassa` means: of one with a good nature (`sādhurūpassa`); of one whose defilements are stilled (`santakilesassa`); or of one who has attained the calming of distress (`parissamamappattassa`).

301. Tuyhaṃ nūti nu-saddo anattamanatāsūcane nipāto, so ‘‘mamā’’ti etthāpi ānetvā yojetabbo ‘‘mama nū’’ti. Idaṃ issariyanti gehe ādhipaccaṃ sandhāyāha. Tato cutāti tato manussalokato cutā. Yasmā ṭhitaṭṭhānato apagatāpi ‘‘cutā’’ti vuccati, tasmā cutiṃ visesetuṃ ‘‘kālakatā’’ti vuttaṃ. Kālakatāpi ca na yattha katthaci nibbattā, apica kho devattaṃ upagatāti dassentī āha ‘‘amhi devatā’’ti.

301. In `Tuyhaṃ nū`, the word `nu` is a particle indicating displeasure. It should also be brought and connected here with `mamā` as `mama nū`. `Idaṃ issariyaṃ` was said with reference to sovereignty in the household. `Tato cutā` means departed from that human world. Because even one who has departed from their standing place is called `cutā`, therefore, to specify the departure, `kālakatā` is said. And having died, she was not reborn just anywhere; but rather, wishing to show that she had attained the state of a deva, she said, `amhi devatā`.

302. Tadeva kammaṃ kusalaṃ kataṃ mayāti tadeva ucchukhaṇḍadānamattaṃ kusalaṃ kammaṃ kataṃ mayā, aññaṃ na jānāmīti attho. Sukhañca kammanti sukhañca kammaphalaṃ. Kammaphalañhi idha ‘‘kamma’’nti vuttaṃ uttarapadalopena, kāraṇopacārena vā ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu [Pg.116] evamidaṃ puññaṃ pavaḍḍhati (dī. ni. 3.80). Anubhomi sakaṃ puñña’’nti (vi. va. 133) ca ādīsu viya. Kammanti vā karaṇatthe upayogavacanaṃ, kammenāti attho. Kamme vā bhavaṃ kammaṃ yathā kammanti. Atha vā kāmetabbatāya kammaṃ. Tañhi sukharajanīyabhāvato kāmūpasaṃhitaṃ kāmetabbanti kamanīyaṃ. Attanāti attanā eva, sayaṃvasitāya seribhāvena sayamevāti attho. Paricārayāmahaṃ attānanti purimagāthāya ‘‘attanā’’ti vuttaṃ padaṃ vibhattivipariṇāmena ‘‘attāna’’nti yojetabbaṃ.

302. 'That very wholesome deed was done by me' means: only that wholesome deed, the giving of a piece of sugarcane, was done by me; I know no other—this is the meaning. 'Sukhañca kammaṃ' means happiness and the fruit of the deed. For here, the fruit of the deed is called 'kammaṃ' either by ellipsis of the latter word or by figurative use of the cause, as in such cases as: 'Monks, on account of undertaking wholesome states, this merit thus increases,' and 'I experience my own merit.' Alternatively, 'kammaṃ' is a term used in the instrumental sense, meaning 'by the deed.' Or, 'kammaṃ' is that which exists in the deed, as in the example 'kammaṃ.' Or else, it is 'kammaṃ' because it is desirable. For that happiness, being connected with sensual pleasure due to its delightful nature, is desirable; therefore, it is called kamanīyaṃ. 'Attanā' means by oneself alone; due to having mastery, with sovereignty, by oneself alone—this is the meaning. In 'Paricārayāmahaṃ attānaṃ,' the word 'attanā' spoken in the previous verse should be construed as 'attānaṃ' by a change of case ending.

303-5. Devindaguttāti devindena sakkena guttā, devindo viya vā guttā mahāparivāratāya. Samappitāti suṭṭhu appitā samannāgatā. Mahāvipākāti vipulaphalā. Mahājutikāti mahātejā, mahānubhāvāti attho.

'Devindaguttā' means protected by Devinda, Sakka, or protected like Devinda due to a great retinue. 'Samappitā' means well-endowed, possessed of. 'Mahāvipākā' means of vast fruit. 'Mahājutikā' means of great splendor and of great power—this is the meaning.

306. Tuvanti taṃ. Anukampakanti kāruṇikaṃ. Vidunti sappaññaṃ, sāvakapāramiyā matthakaṃ pattanti attho. Upeccāti upagantvā. Vandinti pañcapatiṭṭhitena abhivādayiṃ. Kusalañca ārogya pucchisaṃ apucchiṃ, atulāya pītiyā idañca kusalaṃ anussarāmīti adhippāyo. Sesaṃ heṭṭhā vuttanayameva.

306. 'Tuvaṃ' means 'taṃ' (you). 'Anukampakaṃ' means 'kāruṇikaṃ' (compassionate). 'Viduṃ' means 'sappaññaṃ' (wise), the meaning being: having reached the peak of the disciple's perfections. 'Upeccā' means 'upagantvā' (having approached). 'Vandiṃ' means: I paid homage with the five-point prostration. 'Kusalañca ārogyaṃ apucchissaṃ' means: I inquired about well-being and health; with incomparable joy, I also recollected this wholesome deed—this is the intention. The remainder is in the same manner as stated previously.

Ucchudāyikāvimānavaṇṇanā niṭṭhitā.

The explanation of the Sugarcane Giver's Mansion is concluded.

3. Pallaṅkavimānavaṇṇanā

3. The Explanation of the Couch Mansion

Pallaṅkaseṭṭhe maṇisoṇṇacitteti pallaṅkavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena ca samayena sāvatthiyaṃ aññatarassa upāsakassa dhītā kulapadesādinā sadisassa tattheva aññatarassa kulaputtassa dinnā, sā ca hoti akkodhanā sīlācārasampannā patidevatā samādinnapañcasīlā, uposathe sakkaccaṃ uposathasīlāni ca rakkhati. Sā aparabhāge kālaṃ katvā tāvatiṃsesu uppajji. Taṃ āyasmā mahāmoggallānatthero heṭṭhā vuttanayeneva gantvā –

'On the best couch, adorned with jewels and gold'—this is the Couch Mansion story. What is its origin? The Blessed One was dwelling in Jeta's Grove near Sāvatthī. At that time in Sāvatthī, the daughter of a certain lay follower was given to a man of good family from that same Sāvatthī, who was her equal in terms of family, region, and so on. And she was not given to anger, was endowed with virtue and good conduct, revered her husband as a deity, had undertaken the five precepts, and diligently observed the Uposatha precepts. In a later period, having passed away, she arose in the Tāvatiṃsa heaven. The Venerable Mahā Moggallāna the Elder, having gone there in the very manner stated previously—

307.

307.

‘‘Pallaṅkaseṭṭhe [Pg.117] maṇisoṇṇacitte, pupphābhikiṇṇe sayane uḷāre;

Tatthacchasi devi mahānubhāve, uccāvacā iddhi vikubbamānā.

“On the finest couch, adorned with jewels and gold, strewn with flowers, a splendid bed; there you sit, O goddess of great power, displaying various supernormal powers.”

308.

308.

‘‘Imā ca te accharāyo samantato, naccanti gāyanti pamodayanti;

Deviddhipattāsi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“And these nymphs of yours all around dance, sing, and delight; you have attained divine power, O one of great might. Having been a human, what merit did you perform? By what are you of such radiant power, and your complexion shines in all directions?”

Gāthāhi pucchi.

He asked with verses.

Sāpissa imāhi gāthāhi byākāsi –

She, in turn, explained to him with these verses:

309.

309.

‘‘Ahaṃ manussesu manussabhūtā, aḍḍhe kule suṇisā ahosiṃ;

Akkodhanā bhattu vasānuvattinī, uposathe appamattā ahosiṃ.

“When I was a human among humans, I was a daughter-in-law in a wealthy family. I was not given to anger, was obedient to my husband's will, and was diligent on the Uposatha day.”

310.

310.

‘‘Manussabhūtā daharā apāpikā, pasannacittā patimābhirādhayiṃ;

Divā ca ratto ca manāpacārinī, ahaṃ pure sīlavatī ahosiṃ.

When I was a human, I was young and without evil; with a serene mind, I pleased my husband. By day and by night, I was of pleasing conduct; formerly, I was virtuous.

311.

311.

‘‘Pāṇātipātā viratā acorikā, saṃsuddhakāyā sucibrahmacārinī;

Amajjapā no ca musā abhāṇiṃ, sikkhāpadesu paripūrakārinī.

I abstained from the destruction of life, was not a thief, was of purified bodily action, and was of pure chastity. I did not drink intoxicants, nor did I speak falsely; I was one who fulfilled the training precepts.

312.

312.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, pasannamānasā ahaṃ.

“On the fourteenth, the fifteenth, and the eighth of the fortnight, and also the special observance fortnight, I, with a serene mind, observed the Uposatha.”

313.

313.

‘‘Aṭṭhaṅgupetaṃ [Pg.118] anudhammacārinī, uposathaṃ pītimanā upāvasiṃ;

Imañca ariyaṃ aṭṭhaṅgavarehupetaṃ, samādiyitvā kusalaṃ sukhudrayaṃ;

Patimhi kalyāṇī vasānuvattinī, ahosiṃ pubbe sugatassa sāvikā.

Endowed with the eight factors and practicing in conformity with the Dhamma, I, with a joyful mind, observed the Uposatha. Having undertaken this noble observance, endowed with eight excellent factors, which is wholesome and results in happiness, I was a virtuous wife, compliant to my husband, and formerly a female disciple of the Sugata.

314.

314.

‘‘Etādisaṃ kusalaṃ jīvaloke, kammaṃ karitvāna visesabhāginī;

Kāyassa bhedā abhisamparāyaṃ, deviddhipattā sugatimhi āgatā.

Having performed such a wholesome deed in the world of the living and become a partaker of distinction, on the dissolution of the body, after death, I attained divine power and came to a happy destination.

315.

315.

‘‘Vimānapāsādavare manorame, parivāritā accharāsaṅgaṇena;

Sayaṃpabhā devagaṇā ramenti maṃ, dīghāyukiṃ devavimānamāgata’’nti.

In an excellent and delightful palatial mansion, surrounded by a host of nymphs, the host of devas delights me, who am self-luminous, long-lived, and have come to this divine mansion.

307. Tattha pallaṅkaseṭṭheti pallaṅkavare uttamapallaṅke. Taṃyevassa seṭṭhataṃ dassetuṃ ‘‘maṇisoṇṇacitte’’ti vuttaṃ, vividharatanaraṃsijālasamujjalehi maṇīhi ceva suvaṇṇena ca vicitte ‘‘tatthā’’ti ‘‘sayane’’ti ca vutte sayitabbaṭṭhānabhūte pallaṅkaseṭṭhe.

Therein, 'pallaṅkaseṭṭhe' means on the excellent couch, the supreme couch. To show its very excellence, it is said to be 'adorned with gems and gold' (maṇisoṇṇacitte), meaning adorned with gems and gold that are dazzling with nets of various jewel-rays. 'Tattha' (there), also spoken of as 'sayane' (on the couch), refers to the excellent couch which is the place for lying down.

308. Teti tuyhaṃ samantato. ‘‘Pamodayantī’’ti padaṃ pana apekkhitvā ‘‘ta’’nti vibhatti vipariṇāmetabbā. Pamodayantīti vā pamodanaṃ karonti, pamodanaṃ tuyhaṃ uppādentīti attho.

308. ‘Te’ means ‘tuyhaṃ’, ‘for you’. However, with reference to the word ‘pamodayantī’, the case ending should be changed to ‘taṃ’. ‘Pamodayantī’ means they cause delight; that is, they generate joy for you—this is the meaning.

310. Daharā apāpikāti daharāpi apāpikā. ‘‘Daharāsu pāpikā’’ti vā pāṭho, soyevattho. ‘‘Daharassāpāpikā’’tipi paṭhanti, daharassa sāmikassa apāpikā, sakkaccaṃ upaṭṭhānena anaticariyāya ca bhaddikāti attho. Tena vuttaṃ ‘‘pasannacittā’’tiādi. Abhirādhayinti ārādhesiṃ. Rattoti rattiyaṃ.

310. ‘Daharā apāpikā’ means ‘even a young girl is without evil’. Alternatively, there is the reading ‘daharāsu pāpikā’, which has the same meaning. Some also read ‘daharassāpāpikā’, meaning ‘not evil toward her young husband’; that is, she is virtuous through attentive service and non-transgression. Hence, it is said, ‘with a pleased mind,’ and so on. ‘Abhirādhayiṃ’ means ‘I pleased’. ‘Ratto’ means ‘at night’.

311. Acorikāti coriyarahitā, adinnādānā paṭiviratāti attho. ‘‘Viratā ca coriyā’’tipi pāṭho, theyyato ca viratāti attho[Pg.119]. Saṃsuddhakāyāti parisuddhakāyakammantatāya sammadeva suddhakāyā, tato eva sucibrahmacārinī sāmikato aññattha abrahmacariyāsambhavato. Tathā hi vuttaṃ –

311. ‘Acorikā’ means free from theft; that is, abstaining from taking what is not given. There is also the reading ‘viratā ca coriyā’, meaning ‘refraining from theft’. ‘Saṃsuddhakāyā’ means truly pure in body due to the purity of her bodily actions; for that reason, she is of pure conduct, as there is no unchastity with anyone other than her husband. For so it is said:

‘‘Mayañca bhariyā nātikkamāma,Amhepi bhariyā nātikkamanti;

Aññatra tāhi brahmacariyaṃ carāma,Tasmā hi amhaṃ daharā ni miyyare’’ti. (jā. 1.10.97);

“We do not transgress against our wives, nor do our wives transgress against us; apart from them, we practice the holy life. Therefore our young ones do not die.” (Jātaka 1.10.97)

Atha vā sucibrahmacārinīti sucino suddhassa brahmassa seṭṭhassa uposathasīlassa, maggabrahmacariyassa vā anurūpassa pubbabhāgabrahmacariyassa vasena sucibrahmacārinī.

Alternatively, ‘one who practices the pure holy life’ means she is one who practices the holy life by way of the pure, stainless, supreme Uposatha observance, or by way of the preliminary holy life that is befitting the holy life of the path.

313. Anudhammacārinīti ariyānaṃ dhammassa anudhammaṃ caraṇasīlā. Imañca anantaraṃ vuttaṃ niddosatāya ariyaṃ, aṭṭhaṅgavarehi aṭṭhahi uttamaṅgehi ariyattā eva vā ariyaṭṭhaṅgavarehi upetaṃ ārogyaṭṭhena anavajjaṭṭhena ca kusalaṃ sukhavipākatāya sukhānisaṃsatāya ca sukhudrayaṃ upāvasinti yojanā.

313. ‘One who practices in conformity with the Dhamma’ means one whose nature is to practice in conformity with the Dhamma of the noble ones. The construction is that they observe this Uposatha, mentioned immediately before, which is noble due to its faultlessness, or endowed with the noble eight excellent factors, being noble through its eight supreme constituents; which is wholesome in the sense of health and blamelessness; and which has a happy outcome in the sense of a pleasant result and agreeable consequence.

314. Visesabhāginīti visesassa dibbassa sampattibhavassa bhāginī. Sugatimhi āgatāti sugatiṃ āgatā upagatā, sugatimhi vā sugatiyaṃ dibbasampattiyaṃ āgatā. ‘‘Sugatiñhi āgatā’’tipi pāṭho. Tattha hīti nipātamattaṃ, hetuattho vā, yasmā sugatiṃ āgatā, tasmā visesabhāginīti yojanā.

314. ‘A partaker of distinction’ means a partaker of a special, divine state of attainment. ‘Come to a happy destiny’ means she has come to, approached, a happy destiny; or, in a happy destiny, she has come to a divine attainment. ‘Sugatiñhi āgatā’ is also a reading. There, ‘hi’ is merely a particle, or it has the meaning of a reason; the connection is: because she has come to a happy destiny, therefore she is a partaker of distinction.

315. Vimānapāsādavareti vimānesu uttamapāsāde, vimānasaṅkhāte vā aggapāsāde, vimāne vā vigatamāne appamāṇe mahante varapāsāde parivāritā accharāsaṅgaṇena sayaṃpabhā pamodāmi, ‘‘amhī’’ti vā padaṃ ānetvā yojetabbaṃ. Dīghāyukinti heṭṭhimehi devehi dīghatarāyukatāya tatrūpapannehi anappāyukatāya ca dīghāyukiṃ maṃ yathāvuttaṃ devavimānamāgataṃ upagataṃ devagaṇā ramentīti yojanā. Sesaṃ vuttanayameva.

315. ‘In the finest of celestial palaces’ means in the excellent palace among celestial mansions, or in the supreme palace known as a celestial mansion, or in the finest palace, vast, immeasurable, and beyond measure. ‘Surrounded by a multitude of nymphs, self-luminous, I rejoice’ is one way to construe it; or the word ‘amhi’ (‘I am’) should be supplied and connected. ‘Me, who am long-lived’ is explained thus: because those reborn there have a longer lifespan than the lower devas and not a short lifespan, the hosts of devas delight me, who am long-lived and have come to the divine mansion as described—this is the construction. The rest is to be interpreted as previously explained.

Pallaṅkavimānavaṇṇanā niṭṭhitā.

The Explanation of the Couch Mansion is concluded.

4. Latāvimānavaṇṇanā

4. The Explanation of the Creeper Mansion

Latā [Pg.120] ca sajjā pavarā ca devatāti latāvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena ca samayena sāvatthivāsino aññatarassa upāsakassa dhītā latā nāma paṇḍitā byattā medhāvinī patikulaṃ gatā bhattu sassusasurānañca manāpacārinī piyavādinī parijanassa saṅgahakusalā gehe kuṭumbabhārassa nittharaṇasamatthā akkodhanā sīlācārasampannā dānasaṃvibhāgaratā akhaṇḍapañcasīlā uposatharakkhaṇe ca appamattā ahosi. Sā aparabhāge kālaṃ katvā vessavaṇassa mahārājassa dhītā hutvā nibbatti latātveva nāmena. Aññāpi tassā sajjā, pavarā, accimatī, sutāti catasso bhaginiyo ahesuṃ. Tā pañcapi sakkena devarājena ānetvā nāṭakitthibhāvena paricārikaṭṭhāne ṭhapitā. Latā panassa naccagītādīsu chekatāya iṭṭhatarā ahosi.

Latā, Sajjā, and Pavarā are excellent devatās—this is the Latā Vimāna. What is its origin? The Blessed One was dwelling at Jetavana in Sāvatthī. At that time, a daughter of a certain lay devotee in Sāvatthī, named Latā, was wise, clever, and intelligent. Having gone to her husband’s household, she was pleasing in conduct to her husband, mother-in-law, and father-in-law; she spoke endearing words; she was skilled in supporting her retinue; she was capable of managing the burden of the household; she was not given to anger; she was endowed with virtue and good conduct; she delighted in giving and sharing; she possessed the five precepts unbroken; and she was heedful in observing the Uposatha. In a later time, she passed away and was reborn as a daughter of Vessavaṇa the Great King, with the name Latā. She also had four other sisters: Sajjā, Pavarā, Accimatī, and Sutā. All five of them were brought by Sakka, the king of devas, and appointed to the position of attendants as dancing women. But Latā, due to her skill in dancing, singing, and so forth, was more beloved by him.

Tāsaṃ ekato samāgantvā sukhanisajjāya nisinnānaṃ saṅgītanepuññaṃ paṭicca vivādo uppanno. Tā sabbāpi vessavaṇassa mahārājassa santikaṃ gantvā pucchiṃsu ‘‘tāta, katamā amhākaṃ naccādīsu kusalā’’ti? So evamāha ‘‘gacchatha dhītaro anotattadahatīre devasamāgame saṅgītaṃ pavattetha, tattha vo viseso pākaṭo bhavissatī’’ti. Tā tathā akaṃsu. Tattha devaputtā latāya naccamānāya attano sabhāvena ṭhātuṃ nāsakkhiṃsu, sañjātapahāsā acchariyabbhutacittajātā nirantaraṃ sādhukāraṃ dentā ukkuṭṭhisadde celukkhepe ca pavattentā himavantaṃ kampayamānā viya mahantaṃ kolāhalamakaṃsu. Itarāsu pana naccantīsu sisirakāle kokilā viya tuṇhībhūtā nisīdiṃsu. Evaṃ tattha saṅgīte latāya viseso pākaṭo ahosi.

For them, having assembled together and sitting in comfort, a dispute arose concerning their skill in musical performance. They all went to the Great King Vessavaṇa and asked, “Father, which of us is skilled in dancing and so forth?” He said, “Go, daughters, to the assembly of devas on the shore of Lake Anotatta and present a musical performance. There your distinction will become manifest.” They did so. There, while Latā was dancing, the devaputtas were unable to remain in their natural state; with great mirth and minds filled with wonder and amazement, they continuously gave shouts of approval, raised cries of acclamation, and tossed their garments, making a great uproar as if causing the Himavanta to tremble. But when the others danced, they sat silent, like cuckoos in the cold season. Thus, in that musical performance, Latā’s distinction became manifest.

Atha tāsaṃ devadhītānaṃ sutāya devadhītāya etadahosi ‘‘kiṃ nu kho kammaṃ katvā ayaṃ latā amhe abhibhuyya tiṭṭhati vaṇṇena ceva yasasā ca, yaṃnūnāhaṃ latāya katakammaṃ puccheyya’’nti. Sā taṃ pucchi. Itarāpi tassā etamatthaṃ vissajjesi. Tayidaṃ sabbaṃ vessavaṇamahārājā devacārikavasena upagatassa āyasmato mahāmoggallānassa ācikkhi. Thero tamatthaṃ pucchāya mūlakāraṇato paṭṭhāya bhagavato ārocento –

313. Then, among those devadhītās, this thought occurred to the devadhītā Sutā: 'By what deed, I wonder, does this Latā stand surpassing us in beauty and in splendor? What if I were to ask Latā about the deed she has performed?' She asked her. The other explained this matter to her. The Great King Vessavaṇa related all this to the Venerable Mahāmoggallāna, who had approached during his divine wandering. The Elder, reporting that matter to the Blessed One starting from the root cause of the question, said:

316.

316.

‘‘Latā [Pg.121] ca sajjā pavarā ca devatā, accimatī rājavarassa sirīmato;

Sutā ca rañño vessavaṇassa dhītā, rājīmatī dhammaguṇehi sobhatha.

“Latā, Sajjā, and Pavarā, excellent devatās; Accimatī of the glorious, foremost king; and Sutā, daughter of King Vessavaṇa—O beautiful ones, you all shine with the qualities of Dhamma.”

317.

317.

‘‘Pañcettha nāriyo āgamaṃsu nhāyituṃ, sītodakaṃ uppaliniṃ sivaṃ nadiṃ;

Tā tattha nhāyitvā rametvā devatā, naccitvā gāyitvā sutā lataṃ bravi.

“Five women came here to bathe in the cool, lotus-filled, auspicious river. Those devatās, having bathed and sported there, having danced and sung, Sutā then spoke to Latā.”

318.

318.

‘‘Pucchāmi taṃ uppalamāladhārini, āveḷini kañcanasannibhattace;

Timiratambakkhi nabheva sobhane, dīghāyukī kena kato yaso tava.

“I ask you, O wearer of the blue lotus garland, O adorned with a wreath, with a complexion like gold; O one with dark copper-red eyes, shining like the sky, O long-lived one, by what was your glory made?”

319.

319.

‘‘Kenāsi bhadde patino piyatarā, visiṭṭhakalyāṇitarassu rūpato;

Padakkhiṇā naccanagītavādite, ācikkha no tvaṃ naranāripucchitā’’ti. –

“By what means, O good lady, are you more beloved by your husband, and more distinguished and beautiful in form? You are skillful in dancing, singing, and instrumental music; tell us, you who are asked by gods and goddesses.”

Sutāya pucchā.

Sutā’s Question.

320.

320.

‘‘Ahaṃ manussesu manussabhūtā, uḷārabhoge kule suṇisā ahosiṃ;

Akkodhanā bhattu vasānuvattinī, uposathe appamattā ahosiṃ.

“When I was a human among humans, I was a daughter-in-law in a family of great wealth. I was free from anger, obedient to my husband's will, and was diligent on the Uposatha days.”

321.

321.

‘‘Manussabhūtā daharā apāpikā, pasannacittā patimābhirādhayiṃ;

Sadevaraṃ sassasuraṃ sadāsakaṃ, abhirādhayiṃ tamhi kato yaso mama.

“As a human, I was young and sinless; with a serene mind, I pleased my husband. I pleased my brother-in-law, my mother-in-law and father-in-law, and the servants—thereby my glory was made.”

322.

322.

‘‘Sāhaṃ tena kusalena kammunā, catubbhi ṭhānehi visesamajjhagā;

Āyuñca vaṇṇañca sukhaṃ balañca, khiḍḍāratiṃ paccanubhomanappakaṃ.

“By that wholesome kamma, I attained distinction in four respects: long life, beauty, happiness, and strength; and I experience abundant sport and delight.

323.

323.

‘‘Sutaṃ [Pg.122] nu taṃ bhāsati yaṃ ayaṃ latā, yaṃ no apucchimha akittayī no;

Patino kiramhākaṃ visiṭṭha nārīnaṃ, gatī ca tāsaṃ pavarā ca devatā.

“Have you heard what this Latā says, what she declared to us when we asked? Indeed, for distinguished women, the husband is the refuge and the most excellent deity.”

324.

324.

‘‘Patīsu dhammaṃ pacarāma sabbā, patibbatā yattha bhavanti itthiyo;

Patīsu dhammaṃ pacaritvā sabbā, lacchāmase bhāsati yaṃ ayaṃ latā.

“Let all of us practice the Dhamma towards our husbands, where women are devoted to their husbands; having practiced the Dhamma towards our husbands, may all of us attain what this Latā declares.”

325.

325.

‘‘Sīho yathā pabbatasānugocaro, mahindharaṃ pabbatamāvasitvā;

Pasayha hantvā itare catuppade, khudde mige khādati maṃsabhojano.

“Just as a lion that roams the mountain slopes, having dwelt on the great mountain, overpowering and slaying other four-footed creatures, the flesh-eating one devours the small prey.”

326.

326.

‘‘Tatheva saddhā idha ariyasāvikā, bhattāraṃ nissāya patiṃ anubbatā;

Kodhaṃ vadhitvā abhibhuyya maccharaṃ, saggamhi sā modati dhammacārinī’’ti. –

“Just so, a female noble disciple here, endowed with faith, relying on her husband, is devoted to her husband; having slain anger and subdued stinginess, she, the Dhamma-farer, rejoices in heaven.”

Latāya vissajjananti āha.

He spoke the explanation of Latā.

316. Tattha latā ca sajjā pavarā accimatī sutāti tāsaṃ nāmaṃ. Ca-saddo samuccayattho. Rājavarassāti catunnaṃ mahārājānaṃ varassa seṭṭhassa devarājassa. Sakkassa paricārikāti adhippāyo. Raññoti mahārājassa. Tenāha ‘‘vessavaṇassa dhītā’’ti, idaṃ paccekaṃ yojetabbaṃ, vacanavipallāso vā, dhītaroti attho. Rājati vijjotatīti rājī, rājīti matā paññātā rājīmatī, idaṃ tāsaṃ sabbāsaṃ visesanaṃ. Nāmameva etaṃ ekissā devatāyāti keci, tesaṃ matena ‘‘pavarā’’ti sabbāsaṃ visesanameva. Dhammaguṇehīti dhammiyehi dhammato anapetehi guṇehi, yathābhuccaguṇehīti attho. Sobhathāti virocatha.

316. Herein, “Latā, Sajjā, Pavarā, Accimatī, and Sutā” are their names. The word “ca” has the meaning of conjunction. “Rājavarassa” means of the foremost, the best of the Four Great Kings, of the king of devas, Sakka; the intended meaning is that they are attendants of Sakka. “Rañño” means of the great king. Therefore, he said, “daughters of Vessavaṇa.” This should be applied to each one individually, or it is a transposition of number, the meaning being “daughters.” “Rājī” is so called because “she shines (rājati), she is radiant (vijjotati)”; “Rājīmatī” means she who is regarded (matā) or known (paññātā) as Rājī. This is a qualifier for all of them. Some say this is just the name of one deity; according to their view, “Pavarā” is a qualifier for all of them. “Dhammaguṇehi” means by righteous qualities, by qualities not departing from the Dhamma, by genuine qualities; this is the meaning. “Sobhatha” means “shine.”

317. Pañcettha nāriyoti pañca yathāvuttanāmā devadhītaro ettha imasmiṃ himavantapadese. Sītodakaṃ uppaliniṃ sivaṃ nadinti anotattadahato nikkhantanadimukhaṃ sandhāya vadati. Naccitvā gāyitvāti pitu vessavaṇassa [Pg.123] āṇāya devasamāgame tāhi katassa naccagītassa vasena vuttaṃ. Sutā lataṃ bravīti sutā devadhītā lataṃ attano bhaginiṃ kathesi. ‘‘Sutā lataṃ bravu’’ntipi paṭhanti, sutā dhītaro vessavaṇassa mahārājassa lataṃ kathesunti attho.

317. “Pañc'ettha nāriyo” means: the five divine daughters with the aforementioned names are here in this Himalayan region. The phrase “Sītodakaṃ uppaliniṃ sivaṃ nadiṃ” is spoken with reference to the mouth of the river that flows out from Lake Anotatta. The phrase “Naccitvā gāyitvā” is spoken on account of the dancing and singing performed by them in the assembly of devas by the command of their father Vessavaṇa. “Sutā lataṃ bravī” means: the divine daughter Sutā spoke to her elder sister, Latā. They also recite it as “Sutā lataṃ bravuṃ”; the meaning is: the daughters of the great king Vessavaṇa spoke to their elder sister, Latā.

318. Timiratambakkhīti niculakesarabhāsasadisehi tambarājīhi samannāgatakkhi. Nabheva sobhaneti nabhaṃ viya sobhamāne, saradasamaye abbhamahikādiupakkilesavimuttaṃ nabhaṃ viya suvisuddhaṅgapaccaṅgatāya virājamāneti attho. Atha vā nabhevāti nabhe eva, samuccayattho eva-saddo, ākāsaṭṭhavimānesu himavantayugandharādibhūmipaṭibaddhaṭṭhānesu cāti sabbattheva sobhamāneti attho. Kena katoti kena kīdisena puññena nibbattito. Yasoti parivārasampatti kittisaddo ca. Kittisaddaggahaṇena ca kittisaddahetubhūtā guṇā gayhanti.

318. “Timiratambakkhī” means having eyes endowed with reddish lines resembling the color of the Nicula flower's filaments. “Nabheva sobhane” means shining like the sky; that is, like the sky in the autumn season, free from impurities such as clouds and mist, she is radiant due to having exceedingly pure major and minor limbs. This is the meaning. Alternatively, “nabheva” means in the celestial mansion (nabhe) indeed (eva); the word “eva” has a conjunctive sense. It means shining in all places whatsoever, both in the celestial mansions situated in the sky and in places connected to the earth, such as the Himālaya and Yugandhara mountains. This is the meaning. “Kena kato” means: by what kind of merit was this produced? “Yaso” means the accomplishment of a retinue and the sound of fame. And by the inclusion of “the sound of fame,” the qualities that are the cause of the sound of fame are also to be understood.

319. Patino piyatarāti sāmino piyatarā sāmivallabhā. Tenassā subhagataṃ dasseti. Visiṭṭhakalyāṇitarassū rūpatoti rūpasampattiyā visiṭṭhā uttamā kalyāṇitarā sundaratarā, assūti nipātamattaṃ. ‘‘Visiṭṭhakalyāṇitarāsi rūpato’’ti ca paṭhanti. Padakkhiṇāti pakārehi, visesena vā dakkhiṇā kusalā. Naccanagītavāditeti ettha naccanāti vibhattilopo kato, nacce ca gīte ca vādite cāti attho. Naranāripucchitāti devaputtehi devadhītāhi ca ‘‘kahaṃ latā, kiṃ karoti latā’’ti rūpadassanatthañceva sippadassanatthañca pucchitā.

319. “Patino piyatarā” means exceedingly beloved of her husband, a woman intimate with her husband. By that statement, her good fortune is shown. “Visiṭṭhakalyāṇitarassū rūpato” means by the accomplishment of her form, she is distinguished, supreme, exceedingly lovely, and more beautiful; “assū” is merely a particle. They also recite it as “Visiṭṭhakalyāṇitarāsi rūpato.” “Padakkhiṇā” means skilled in various ways, or especially skillful. In “naccagītavādite,” the case ending in “nacca” is elided; the meaning is: in dancing, and in singing and music. “Naranāripucchitā” means she was asked by gods and goddesses, “Where is Latā? What is Latā doing?” for the purpose of seeing her beauty and for the purpose of seeing her skill.

321. Niccaṃ kāyena asaṃsaṭṭhatāya devo viya rameti, dutiyo varoti vā devaro, bhattu kaniṭṭhabhātā, saha devarenāti sadevaraṃ. Sassu ca sasuro ca sasurā, saha sasurehīti sassasuraṃ. Saha dāsehi dāsīhi cāti sadāsakaṃ patimābhirādhayinti sambandho. Tamhi katoti tamhi kule, kāle vā suṇisākāle kato yaso tannibbattakapuññassa nibbattanenāti adhippāyo. Mamāti idaṃ ‘‘kato’’ti padaṃ apekkhitvā ‘‘mayā’’ti pariṇāmetabbaṃ.

321. The etymology of devara is: because he is not in constant physical contact, he delights like a deva (devo viya rameti); therefore, he is called devara. Alternatively, he is the second desired one (dutiyo varo); therefore, he is called devara. He is the husband's younger brother. Sadevaraṃ means together with the brother-in-law. Sassusassūrā are the mother-in-law and the father-in-law; sassasuraṃ means together with the parents-in-law. Sadāsakaṃ means together with male and female servants. The construction is: “I pleased the husband” (patiṃ abhirādhayiṃ). “Tamhi kato” means: in that family, or at that time—the time of being a daughter-in-law—the glory (yaso) was made by producing the merit that brings it forth; this is the intention. The word mama, with reference to the word kato, should be transformed into mayā (by me).

322. Catubbhi [Pg.124] ṭhānehīti catūhi kāraṇehi, catūsu vā ṭhānesu nimittabhūtesu. Visesamajjhagāti aññāhi atisayaṃ adhigatā. Āyuñca vaṇṇañca sukhaṃ balañcāti ‘‘catūhi ṭhānehī’’ti vuttānaṃ sarūpato dassanaṃ. Āyuādayo eva hissā aññāhi visiṭṭhasabhāvatāya visesā tassā tathā sambhāvanāvasena gahetabbatāya hetubhāvato ‘‘ṭhāna’’nti ca vuttaṃ. Visesamajjhagā. Kīdisaṃ? Āyuñca vaṇṇañca sukhañca balañcāti yojanā.

322. “By four grounds” (catubbhi ṭhānehi) means by four reasons, or, because of four grounds which have become the cause. “She attained distinction” (visesamajjhagā) means she has attained surpassing excellence compared to others. “Longevity, beauty, happiness, and strength” (āyuñca vaṇṇañca sukhaṃ balañca) is a showing, in its essential form, of what was said as “by four grounds.” Indeed, longevity and so forth are her distinctions due to their distinguished nature compared to others; and they are also called ‘grounds’ because they are causes to be taken by way of esteeming her. She attained distinction—what kind? The connection is “longevity, beauty, happiness, and strength.”

323. Sutaṃ nu taṃ bhāsati yaṃ ayaṃ latāti ayaṃ latā amhākaṃ jeṭṭhabhaginī yaṃ bhāsati, taṃ tumhehi sutaṃ nu kiṃ asuta’’nti itarā tisso bhaginiyo pucchati. Yaṃ noti yaṃ amhākaṃ saṃsayitaṃ. Noti nipātamattaṃ, puna noti amhākaṃ, avadhāraṇe vā ‘‘na no samaṃ atthī’’tiādīsu (khu. pā. 6.3; su. ni. 226) viya, tena akittayiyeva, aviparītaṃ byākāsiyevāti attho. Patino kiramhākaṃ visiṭṭha nārīnaṃ, gatī ca tāsaṃ pavarā ca devatāti anatthato pālanato patino sāmikā nā amhākaṃ nārīnaṃ itthīnaṃ visiṭṭhā gati ca tāsaṃ paṭisaraṇañca, tāsaṃ mātugāmānaṃ saraṇato pavarā uttamā devatā ca sammadeva ārādhitā sampati āyatiñca hitasukhāvahāti attho.

323. “Have you heard what this Latā says?” means: “That which this Latā, our eldest sister, says—have you heard it, or have you not heard it?” Thus she asks the other three sisters. “Yaṃ no” means: that which we doubted. Or, “no” is merely a particle. Again, “no” means “to us”; or it is a particle in the sense of emphasis, as in phrases like “na no samaṃ atthī” (there is nothing at all equal to it). The meaning is that she indeed proclaimed it, she indeed explained it correctly without error. “Our husbands are indeed for us women distinguished, both a destiny and for them a supreme deity” means: because he protects from what is not beneficial, a husband (pati, sāmika) is the distinguished destiny (visiṭṭhā gati) and also a refuge (paṭisaraṇaṃ) for us women (nārīnaṃ, itthīnaṃ); and for those womenfolk (mātugāmānaṃ), because he is a refuge (saraṇato), he is also the supreme, highest deity (pavarā uttamā devatā). The meaning is that, when rightly pleased, he brings benefit and happiness both in the present and in the future.

324. Patīsu dhammaṃ pacarāma sabbāti sabbāva mayaṃ patīsu attano sāmikesu pubbuṭṭhānādikaṃ caritabbadhammaṃ pacarāma. Yatthāti yaṃ nimittaṃ, yasmiṃ vā patīsu caritabbadhamme cariyamāne itthiyo patibbatā nāma bhavanti. Lacchāmase bhāsati yaṃ ayaṃ latāti ayaṃ latā yaṃ sampattiṃ etarahi labhatīti bhāsati, taṃ sampattiṃ patīsu dhammaṃ pacaritvāti labhissāma.

324. “Let us all practice our duty towards our husbands” (Patīsu dhammaṃ pacarāma sabbā): This means, let all of us respectfully practice the proper conduct for a wife (caritabbadhammaṃ), such as rising before them, towards our own husbands. “Yattha” (whereby) means: for which reason, or, when this proper conduct towards husbands is practiced, women are called ‘devoted to their husbands’ (patibbatā). “We shall obtain what this Latā says she has” (Lacchāmase bhāsati yaṃ ayaṃ latā): This means, “We shall obtain that prosperity which this Latā says she now obtains, by having respectfully practiced our duty towards our husbands.”

325. Pabbatasānugocaroti pabbatavanasaṇḍacārī. Mahindharaṃ pabbatamāvasitvāti mahiṃ dhāretīti mahindharanāmakaṃ pabbataṃ acalaṃ āvasitvā adhivasitvā, tattha vasantoti attho. ‘‘Āvasitvā’’ti hi padaṃ apekkhitvā bhummatthe cetaṃ upayogavacanaṃ. Pasayhāti abhibhavitvā. Khuddeti balavasenanihīne pamāṇato pana mahante hatthiādikepi mige so hantiyeva.

325. “Pabbatasānugocaro” means one who wanders in mountain forests and thickets. “Mahindharaṃ pabbatamāvasitvā”: “mahiṃ dhāreti” (it supports the earth), thus it is the mountain named Mahindhara. “Āvasitvā” means having dwelt, having resided; “tattha vasanto” (dwelling there) is the meaning. With reference to the word “āvasitvā”, this word (`pabbataṃ`) is an accusative in the sense of the locative. “Pasayha” means having overpowered. “Khudde”: He indeed kills animals, even those like elephants which are great in size but inferior in strength.

326. Tathevāti [Pg.125] gāthāya ayaṃ upamāsaṃsandanena saddhiṃ atthayojanā – yathā sīho attano nivāsagocaraṭṭhānabhūtaṃ pabbataṃ nissāya vasanto attano yathicchitamatthaṃ sādheti, evameva sā saddhā pasannā ariyasāvikā ghāsacchādanādīhi bharaṇato posanato bhattāraṃ patiṃ sāmikaṃ nissāya vasantī sabbatthāpi patianukūlatāsaṅkhātena vatena taṃ anubbatā parijanādīsu uppajjanakaṃ kodhaṃ vadhitvā pajahitvā pariggahavatthūsu uppajjanakaṃ maccheraṃ abhibhuyya abhibhavitvā anuppādetvā patibbatādhammassa ca upāsikādhammassa ca sammadeva caraṇato dhammacārinī sā saggamhi devaloke modati, pamodaṃ āpajjatīti. Sesaṃ vuttanayameva.

326. For the verse “Tatheva,” this is the application of the meaning together with the comparison of the simile: Just as a lion, dwelling in reliance on the mountain that is its abode and roaming ground, accomplishes its desired purpose, just so, that faithful, confident noble female disciple, relying on her husband—so-called because he supports and nourishes with food, clothing, and so on—and dwelling thus, is devoted to him in all matters through the practice known as conformity to her husband. Having abandoned the anger that is liable to arise towards attendants and others, having overpowered and not allowed to arise the stinginess that is liable to arise regarding possessions, and because of practicing well both the duty of a devoted wife and the duty of a female lay disciple, she is a practitioner of the Dhamma. That woman rejoices in the celestial world; she attains delight. The remainder is by the method already stated.

Latāvimānavaṇṇanā niṭṭhitā.

The Commentary on the Latā Celestial Mansion is concluded.

5. Guttilavimānavaṇṇanā

5. The Commentary on the Guttila Celestial Mansion

Sattatantiṃ sumadhuranti guttilavimānaṃ. Tassa kā uppatti? Bhagavati rājagahe viharante āyasmā mahāmoggallāno heṭṭhā vuttanayeneva devacārikaṃ caranto tāvatiṃsabhavanaṃ gantvā tattha paṭipāṭiyā ṭhitesu chattiṃsāya vimānesu chattiṃsa devadhītaro paccekaṃ accharāsahassaparivārā mahatiṃ dibbasampattiṃ anubhavantiyo disvā tāhi pubbe katakammaṃ ‘‘abhikkantena vaṇṇenā’’tiādīhi tīhi gāthāhi paṭipāṭiyā pucchi. Tāpi tassa pucchānantaraṃ ‘‘vatthuttamadāyikā nārī’’tiādinā byākariṃsu. Atha thero tato manussalokaṃ āgantvā bhagavato etamatthaṃ ārocesi. Taṃ sutvā bhagavā ‘‘moggallāna, tā devatā na kevalaṃ tayā eva pucchitā evaṃ byākariṃsu, atha kho pubbe mayāpi pucchitā evameva byākariṃsū’’ti vatvā therena yācito atītaṃ attano guttilācariyaṃ kathesi.

The celestial mansion beginning “Sattatantiṃ sumadhuraṃ” is the Guttila Celestial Mansion. What is its origin? When the Blessed One was dwelling in Rājagaha, the Venerable Mahāmoggallāna, in the manner previously described, went on a tour of the deva realm and arrived at the Tāvatiṃsa heaven. There, in thirty-six celestial mansions situated in succession, he saw thirty-six celestial maidens, each with a retinue of a thousand celestial nymphs, enjoying great divine bliss, and he asked them in succession about the kamma they had previously done with three verses beginning, “By what surpassing beauty…” They also, immediately after he asked, answered with the words beginning, “A woman who was a giver of the best cloth…” Then the Elder returned to the human world and reported this matter to the Blessed One. Having heard this, the Blessed One said, “Moggallāna, it is not that those deities, having been asked by you alone, answered thus; but indeed, in the past, having been asked by me also, they answered in this very same way.” Having said this, being requested by the Elder, he related his own past as Guttila the musician.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto gandhabbakule nibbattitvā gandhabbasippe pariyodātasippatāya timbarunāradasadiso sabbadisāsu pākaṭo paññātā ācariyo ahosi nāmena [Pg.126] guttilo nāma. So andhe jiṇṇe mātāpitaro posesi. Tassa sippanipphattiṃ sutvā ujjenivāsī musilo nāma gandhabbo upagantvā taṃ vanditvā ekamantaṃ ṭhito ‘‘kasmā āgatosī’’ti ca vutte ‘‘tumhākaṃ santike sippaṃ uggaṇhitu’’nti āha. Guttilācariyo taṃ oloketvā lakkhaṇakusalatāya ‘‘ayaṃ puriso visamajjhāsayo kakkhaḷo pharuso akataññū bhavissati, na saṅgahetabbo’’ti sippuggahaṇatthaṃ okāsaṃ nākāsi. So tassa mātāpitaro payirupāsitvā tehi yācāpesi. Guttilācariyo mātāpitūhi nippīḷiyamāno ‘‘garuvacanaṃ alaṅghanīya’’nti tassa sippaṃ paṭṭhapetvā vigatamacchariyatāya kāruṇikatāya ca ācariyamuṭṭhiṃ akatvā anavasesato sippaṃ sikkhāpesi.

In the past, when Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was reborn in a family of celestial musicians. Due to his perfected skill in the art of music, he became renowned and famous in all directions, equal to the celestial musicians Timbaru and Nārada. He was a teacher named Guttila. He supported his blind and aged parents. Hearing of his accomplishment in the art, a musician named Musila, a resident of Ujjenī, approached him, paid homage, and stood to one side. When asked, “Why have you come?” he replied, “To learn the art in your presence.” Teacher Guttila, observing him and being skilled in reading signs, thought, “This man has a crooked disposition, is harsh, rough, and ungrateful; he should not be accepted.” Thus, he did not give him the opportunity to learn the art. He attended to Guttila’s parents and had them make the request. Guttila, being urged by his parents and thinking, “The word of one's elders is not to be transgressed,” began teaching him the art. Being free from stinginess and out of compassion, without making a ‘teacher’s fist,’ he taught him the art without remainder.

Sopi medhāvitāya pubbekataparicayatāya akusītatāya ca na cirasseva pariyodātasippo hutvā cintesi ‘‘ayaṃ bārāṇasī jambudīpe agganagaraṃ, yaṃnūnāhaṃ idha sarājikāya parisāya sippaṃ dasseyyaṃ, evāhaṃ ācariyatopi jambudīpe pākaṭo paññāto bhavissāmī’’ti. So ācariyassa ārocesi ‘‘ahaṃ rañño purato sippaṃ dassetukāmo, rājānaṃ maṃ dassethā’’ti. Mahāsatto ‘‘ayaṃ mama santike uggahitasippo patiṭṭhaṃ labhatū’’ti karuṇāyamāno taṃ rañño santikaṃ netvā ‘‘mahārāja imassa me antevāsikassa vīṇāya paguṇataṃ passathā’’ti āha. Rājā ‘‘sādhū’’ti paṭissuṇitvā tassa vīṇāvādanaṃ sutvā parituṭṭho taṃ gantukāmaṃ nivāretvā ‘‘mameva santike vasa, ācariyassa dinnakoṭṭhāsato upaḍḍhaṃ dassāmī’’ti āha. Musilo ‘‘nāhaṃ ācariyato hāyāmi, samameva dethā’’ti vatvā raññā ‘‘mā evaṃ bhaṇi, ācariyo nāma mahanto, upaḍḍhameva tuyhaṃ dassāmī’’ti vutte ‘‘mama ca ācariyassa ca sippaṃ passathā’’ti vatvā rājagehato nikkhamitvā ‘‘ito sattame divase mama ca guttilācariyassa ca rājaṅgaṇe sippadassanaṃ bhavissati, taṃ passitukāmā passantū’’ti tattha tattha āhiṇḍanto ugghosesi.

He, being intelligent, and due to his past practice and lack of laziness, soon became one with purified skill and thought: “This Bārāṇasī is the chief city in Jambudīpa. What if I were to display my skill here before the assembly together with the king? In this way, I will become more manifest and renowned in Jambudīpa than even my teacher.” He informed his teacher, saying: “I am desirous of displaying my skill before the king. Please present me to the king.” The Great Being, being compassionate and thinking, “May this one who has learned his skill in my presence obtain a firm standing,” led him into the king’s presence and said: “O great king, please observe the proficiency of this pupil of mine with the vīṇā.” The king, having assented, saying, “Very well,” and having heard his vīṇā playing, was very pleased. Preventing him who was desirous of going, he said: “Dwell in my presence. I will give you half of the portion given to your teacher.” Musila replied: “I am not inferior to my teacher; give us equal shares.” When the king said, “Do not speak thus. A teacher is of great importance. I will give you only half,” he responded: “Then observe the skill of both me and my teacher.” Having departed from the royal palace, he wandered here and there, proclaiming: “On the seventh day from today, there will be a display of skill by me and my teacher Guttila in the royal courtyard. Let those who wish to see it, come and watch.”

Mahāsatto taṃ sutvā ‘‘ayaṃ taruṇo thāmavā, ahaṃ pana jiṇṇo dubbalo, yadi pana me parājayo bhaveyya, mataṃ me jīvitā seyyaṃ, tasmā [Pg.127] araññaṃ pavisitvā ubbandhitvā marissāmī’’ti araññaṃ gato maraṇabhayatajjito paṭinivatti. Puna maritukāmo hutvā gantvā punapi maraṇabhayena paṭinivatti. Evaṃ gamanāgamanaṃ karontassa taṃ ṭhānaṃ vigatatiṇaṃ ahosi. Atha devarājā mahāsattaṃ upasaṅkamitvā dissamānarūpo ākāse ṭhatvā evamāha ‘‘ācariya, kiṃ karosī’’ti. Mahāsatto –

Hearing this, the Great Being thought: “This one is young and strong, but I, however, am old and weak. If, however, defeat should befall me, death is better for me than life. Therefore, having entered the forest, I will hang myself and die.” Having gone to the forest, he was terrified by the fear of death and turned back. Again, being desirous of dying, he went, and again, out of fear of death, he turned back. As he was thus going and coming, that place became devoid of grass. Then the king of the devas approached the Great Being, and with a visible form, stood in the sky and said thus: “Teacher, what are you doing?” The Great Being said—

327.

327.

‘‘Sattatantiṃ sumadhuraṃ, rāmaṇeyyaṃ avācayiṃ;

So maṃ raṅgamhi avheti, saraṇaṃ me hohi kosiyā’’ti. –

“I taught the delightful, exquisitely sweet seven-stringed music; he now challenges me in the arena. Be my refuge, O Kosiya.”

Attano cittadukkhaṃ pavedesi.

He declared his mental suffering.

Tassattho – ahaṃ devarāja musilaṃ nāma antevāsikaṃ sattannaṃ tantīnaṃ atthitāya chajjādisattavidhasaradīpanato ca sattatantiṃ, taṃ visayaṃ katvā yathārahaṃ dvāvīsatiyā sutibhedānaṃ ahāpanato suṭṭhu madhuranti sumadhuraṃ, yathādhigatānaṃ samapaññāsāya mucchanānaṃ paribyattatāya sarassa ca vīṇāya ca aññamaññasaṃsandanena suṇantānaṃ ativiya manoramabhāvato rāmaṇeyyaṃ, saragatādivibhāgato chajjādicatubbidhaṃ gandhabbaṃ ahāpetvā gandhabbasippaṃ avācayinti vācesiṃ uggaṇhāpesiṃ sikkhāpesiṃ. So musilo antevāsī samāno maṃ attano ācariyaṃ raṅgamhi raṅgamaṇḍale avheti sārambhavasena attano visesaṃ dassetuṃ saṅghaṭṭiyati, ‘‘ehi sippaṃ dassehī’’ti maṃ ācikkhi, tassa me tvaṃ kosiya devarāja saraṇaṃ avassayo hohīti.

The meaning of that verse is this: I, O king of devas, taught the pupil named Musila the art of the lute. It is ‘seven-stringed’ (sattatantiṃ) because of the existence of the seven strings and because it demonstrates the seven kinds of notes beginning with chajja. It is ‘exquisitely sweet’ (sumadhuraṃ) because of not diminishing the twenty-two kinds of microtones as is appropriate. It is ‘delightful’ (rāmaṇeyyaṃ) because of the clarity of the fifty acquired modulations and because of being exceedingly pleasing to the hearts of the listeners through the harmonious blending of the voice and the sound of the lute. Without omitting the Gandhabba art, which has four divisions beginning with saragata, I taught the art of the lute; that is, I caused him to learn and instructed him. That Musila, while being my pupil, challenges me, his own teacher, in the performance arena. Through arrogance, in order to show his own distinction, he confronts me, saying to me, “Come, display the art!” For me, may you, O Kosiya, king of devas, be a refuge and support.

Taṃ sutvā sakko devarājā ‘‘mā bhāyi ācariya, ahaṃ te saraṇaṃ parāyaṇa’’nti dassento –

Hearing that, Sakka, the king of devas, indicating, “Do not fear, teacher. I will be your refuge and ultimate resort,” said:

328.

328.

‘‘Ahaṃ te saraṇaṃ homi, ahamācariyapūjako;

Na taṃ jayissati sisso, sissamācariya jessasī’’ti. –

“I will be your refuge; I am one who reveres teachers. The pupil will not conquer you; you, O teacher, will conquer the pupil.”

Āha. Sakkassa kira devarañño purimattabhāve mahāsatto ācariyo ahosi. Tenāha ‘‘ahamācariyapūjako’’ti. Ahaṃ ācariyānaṃ pūjako, na musilo viya yugaggāhī, mādisesu antevāsikesu ṭhitesu tādisassa ācariyassa kathaṃ parājayo, tasmā na taṃ jayissati [Pg.128] sisso, aññadatthu sissaṃ musilaṃ ācariya tvameva jayissasi, so pana parājito vināsaṃ pāpuṇissatīti adhippāyo. Evañca pana vatvā ‘‘ahaṃ sattame divase sākacchāmaṇḍalaṃ āgamissāmi, tumhe vissatthā vādethā’’ti samassāsetvā gato.

He said. It is said that in a former existence of Sakka, the king of devas, the Great Being was his teacher. Therefore, he said, “I am one who reveres teachers.” I am one who reveres teachers, not one who vies for equal standing like Musila. When disciples such as I exist, how could there be defeat for such a teacher? Therefore, the pupil will not conquer you. On the contrary, you yourself, O teacher, will conquer the pupil Musila. And he, being defeated, will come to destruction—this is the intention. And having said this, and having comforted him thus, “On the seventh day, I will come to the assembly for discussion; you may play with confidence,” he departed.

Sattame pana divase rājā saparivāro rājasabhāyaṃ nisīdi. Guttilācariyo ca musilo ca sippadassanatthaṃ sajjā hutvā upasaṅkamitvā rājānaṃ vanditvā attano attano laddhāsane nisīditvā vīṇā vādayiṃsu. Sakko āgantvā antalikkhe aṭṭhāsi. Taṃ mahāsattova passati, itare pana na passanti. Parisā dvinnampi vādane samacittā ahosi. Sakko guttilaṃ ‘‘ekaṃ tantiṃ chindā’’ti āha. Chinnāyapi tantiyā vīṇā tatheva madhuranigghosā ahosi. Evaṃ ‘‘dutiyaṃ, tatiyaṃ, catutthaṃ, pañcamaṃ, chaṭṭhaṃ, sattamaṃ chindā’’ti āha, tāsu chinnāsupi vīṇā madhuranigghosāva ahosi. Taṃ disvā musilo parājitabhūtarūpo pattakkhandho ahosi, parisā haṭṭhatuṭṭhā celukkhepe karontī guttilassa sādhukāramadāsi. Rājā musilaṃ sabhāya nīharāpesi, mahājano leḍḍudaṇḍādīhi paharanto musilaṃ tattheva jīvitakkhayaṃ pāpesi.

On the seventh day, the king, with his retinue, sat in the royal assembly. The teacher Guttila and Musila, ready for the purpose of displaying their skill, approached, paid homage to the king, and having sat in their respective assigned seats, played their lutes. Sakka arrived and stood in the sky. Only the Great Being saw him, but the others did not. The assembly was of equal mind regarding the playing of both. Sakka said to Guttila, “Cut one string.” Even with the string cut, the lute sounded just as sweetly. Likewise, he said, “Cut the second, third, fourth, fifth, sixth, and seventh.” Even with those strings cut, the lute still sounded just as sweetly. Seeing this, Musila, with a defeated appearance, was dispirited. The assembly, joyful and delighted, throwing up their cloths, gave praise to Guttila. The king had Musila expelled from the assembly, and the great crowd, striking him with clods, sticks, and so forth, caused him to die right there.

Sakko devānamindo mahāpurisena saddhiṃ sammodanīyaṃ katvā devalokameva gato. Taṃ devatā ‘‘mahārāja, kuhiṃ gatatthā’’ti pucchitvā taṃ pavattiṃ sutvā ‘‘mahārāja, mayaṃ guttilācariyaṃ passissāma, sādhu no taṃ idhānetvā dassehī’’ti āhaṃsu. Sakko devānaṃ vacanaṃ sutvā mātaliṃ āṇāpesi ‘‘gaccha vejayantarathena amhākaṃ guttilācariyaṃ ānehi, devatā taṃ dassanakāmā’’ti, so tathā akāsi. Sakko mahāsattena saddhiṃ sammodanīyaṃ katvā evamāha ‘‘ācariya, vīṇaṃ vādaya, devatā sotukāmā’’ti. ‘‘Mayaṃ sippūpajīvino, vetanena vinā sippaṃ na dassemā’’ti. ‘‘Kīdisaṃ pana vetanaṃ icchasī’’ti. ‘‘Nāññena me vetanena kiccaṃ atthi, imāsaṃ pana devatānaṃ attanā attanā pubbekatakusalakathanameva me vetanaṃ hotū’’ti āha. Tā ‘‘sādhū’’ti sampaṭicchiṃsu. Atha mahāsatto pāṭekkaṃ tāhi tadā paṭiladdhasampattikittanamukhena tassā hetubhūtaṃ purimattabhāve kataṃ sucaritaṃ āyasmā mahāmoggallāno viya pucchanto ‘‘abhikkantena vaṇṇenā’’tiādigāthāhi pucchi. Tāpi ‘‘vatthuttamadāyikā [Pg.129] nārī’’tiādinā yathā etarahi therassa, evameva tassa byākariṃsu. Tena vuttaṃ ‘‘moggallāna tā devatā na kevalaṃ tayā eva pucchitā evaṃ byākariṃsu, atha kho pubbe mayāpi pucchitā evameva byākariṃsū’’ti.

Sakka, king of the devas, after exchanging pleasantries with the Great Being, returned to the deva world. The devas asked him, “Great King, where have you been?” and upon hearing the account, they said, “Great King, we wish to see Master Guttila. Pray, bring him here and show him to us.” Hearing the words of the devas, Sakka commanded Mātali, “Go with the Vejayanta chariot and bring our Master Guttila; the devas are desirous of seeing him.” And he did so. Sakka, after exchanging pleasantries with the Great Being, said thus: “Master, play the vīṇā; the devas are desirous of hearing it.” “We live by means of our art; without payment, we do not display our art.” “What kind of payment, then, do you desire?” “I have no need of any other payment. But let my payment be the very telling, by each of these devas, of the wholesome deeds she performed in a former existence.” They agreed, saying, “It is well.” Then the Great Being, just as the Venerable Mahāmoggallāna did, questioned them one by one with the verses beginning, ‘With surpassing radiance,’ inquiring—by way of proclaiming the prosperity they had then attained—about the good conduct performed in a former existence that was its cause. They, too, answered him with verses beginning, ‘The woman who was a giver of the best cloth,’ and so forth, in the very same way as they now answer the Elder. Therefore, it was said: ‘Moggallāna, those devas did not answer thus only when questioned by you; but indeed, formerly, when questioned by me also, they answered in this very same way.’” }, {

Tā kira itthiyo kassapasammāsambuddhakāle manussattabhāve ṭhitā taṃ taṃ puññaṃ akaṃsu. Tattha ekā itthī vatthaṃ adāsi, ekā sumanamālaṃ, ekā gandhaṃ, ekā uḷārāni phalāni, ekā ucchurasaṃ, ekā bhagavato cetiye gandhapañcaṅgulikaṃ adāsi, ekā uposathaṃ upavasi, ekā upakaṭṭhāya velāya nāvāya bhuñjantassa bhikkhuno udakaṃ adāsi, ekā kodhanānaṃ sassusasurānaṃ akkodhanā upaṭṭhānaṃ akāsi, ekā dāsī hutvā atanditācārā ahosi, eko piṇḍacārikassa bhikkhuno khīrabhattaṃ adāsi, ekā phāṇitaṃ adāsi, ekā ucchukhaṇḍaṃ adāsi, ekā timbarusakaṃ adāsi, ekā kakkārikaṃ adāsi, ekā eḷālukaṃ adāsi, ekā valliphalaṃ adāsi, ekā phārusakaṃ adāsi, ekā aṅgārakapallaṃ adāsi, ekā sākamuṭṭhiṃ adāsi, ekā pupphakamuṭṭhiṃ adāsi, ekā mūlakalāpaṃ adāsi, ekā nimbamuṭṭhiṃ adāsi, ekā kañjikaṃ adāsi, ekā tilapiññākaṃ adāsi, ekā kāyabandhanaṃ adāsi, ekā aṃsabaddhakaṃ adāsi, ekā āyogapaṭṭaṃ adāsi, ekā vidhūpanaṃ, ekā tālavaṇṭaṃ, ekā morahatthaṃ, ekā chattaṃ, ekā upāhanaṃ, ekā pūvaṃ, ekā modakaṃ, ekā sakkhalikaṃ adāsi. Tā ekekā accharāsahassaparivārā pahatiyā deviddhiyā virājamānā tāvatiṃsabhavane sakkassa devarājassa paricārikā hutvā nibbattā guttilācariyena pucchitā ‘‘vatthuttamadāyikā nārī’’tiādinā attanā attanā katakusalaṃ paṭipāṭiyā byākariṃsu.

It is said that those women, while established in the human state during the time of the Sammāsambuddha Kassapa, performed these various meritorious deeds. Among them, one woman gave cloth; one, a jasmine garland; one, perfume; one, excellent fruits; one, sugarcane juice; one offered a five-fingered mark of perfume at the cetiya of the Blessed One; one observed the Uposatha; one gave water to a bhikkhu who was eating when it was near midday; one, without anger, attended to her fierce mother-in-law and father-in-law; one, being a female slave, was of diligent conduct; one gave milk-rice to a bhikkhu on an alms-round; one gave molasses; one gave a piece of sugarcane; one gave persimmon fruit; one gave kakkārika-cucumber; one gave eḷāluka-cucumber; one gave gourd fruit; one gave phārusaka fruit; one gave a charcoal pan; one gave a handful of greens; one gave a handful of flowers; one gave a bundle of lotus roots; one gave a handful of neem leaves; one gave sour rice-gruel; one gave sesame cake with oil; one gave a waistband; one gave a shoulder strap; one gave a yoga-strap; one gave a square fan; one gave a palm-leaf fan; one gave a peacock-feather fan; one gave an umbrella; one gave sandals; one gave a cake; one gave a sweetmeat; and one gave sugar candy. Each one of them, with a retinue of a thousand celestial nymphs, shining with her own divine power, was reborn in the Tāvatiṃsa heaven as an attendant of Sakka, king of the devas. When questioned by the teacher Guttila, beginning with, ‘The woman who gave the excellent cloth,’ and so forth, they each declared in succession the meritorious deeds that they themselves had done.

329.

329.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“With a surpassing complexion, O deity, you stand, illuminating all directions like the morning star.

330.

330.

‘‘Kena [Pg.130] tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion such? By what do you prosper here? And for you arise possessions, whatsoever are dear to the mind.

331.

331.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O devī of great power, what merit did you perform when you were a human being? By what are you thus of shining power, and your complexion illuminates all directions?”

332.

332.

‘‘Sā devatā attamanā, moggallānena pucchitā;

Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ’’.

That devatā, pleased in mind, being questioned by Moggallāna, answered the question that was asked: of which kamma this is the fruit.

333.

333.

‘‘Vatthuttamadāyikā nārī, pavarā hoti naresu nārīsu;

Evaṃ piyarūpadāyikā manāpaṃ, dibbaṃ sā labhate upecca ṭhānaṃ.

“A woman who is a giver of the best of cloths becomes foremost among men and women. Likewise, a giver of what is pleasing in form, having approached, obtains a delightful, divine state.

334.

334.

‘‘Tassā me passa vimānaṃ, accharā kāmavaṇṇinīhamasmi;

Accharāsahassassāhaṃ, pavarā passa puññānaṃ vipākaṃ.

“Behold my celestial mansion; I am a nymph of desirable form. I am foremost among a thousand nymphs—behold the result of merits!

335.

335.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“Because of that, my complexion is such; because of that, I prosper here. And for me arise possessions, whatsoever are dear to the mind.

336.

336.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I declare to you, O bhikkhu of great power, what merit I performed when I was a human being. Because of that, I am thus of shining power, and my complexion illuminates all directions.”

(Yathā ca ettha, evaṃ upari sabbavimānesu vitthāretabbaṃ.)

And just as here, so too hereafter in all the celestial mansion stories it should be elaborated.

341.

341.

‘‘Pupphuttamadāyikā nārī, pavarā hoti naresu nārīsu…pe….

“A woman who is a giver of the best of flowers is foremost among men and women…”

349.

349.

‘‘Gandhuttamadāyikā nārī, pavarā hoti naresu nārīsu…pe….

“A woman who is a giver of the best of scents is foremost among men and women…”

357.

357.

‘‘Phaluttamadāyikā nārī…pe….

“A woman who is a giver of the best of fruits…”

365.

365.

‘‘Rasuttamadāyikā nārī…pe….

“A woman who is a giver of the best of tastes…”

373.

373.

‘‘Gandhapañcaṅgulikaṃ [Pg.131] ahamadāsiṃ,kassapassa bhagavato thūpamhi…pe….

“I gave a five-fingered mark of scent at the stūpa of the Blessed One Kassapa…”

381.

381.

‘‘Bhikkhū ca ahaṃ bhikkhuniyo ca, addasāsiṃ panthapaṭipanne;

Tesāhaṃ dhammaṃ sutvāna, ekūposathaṃ upavasissaṃ.

“I saw bhikkhus and bhikkhunīs who had set out on the path; having heard the Dhamma from them, I observed a single Uposatha.

382.

382.

‘‘Tassā me passa vimānaṃ…pe….

“Behold my celestial mansion…”

389.

389.

‘‘Udake ṭhitā udakamadāsiṃ, bhikkhuno cittena vippasannena…pe….

“Standing in the water, I gave water to a bhikkhu with a very serene mind…”

397.

397.

‘‘Sassuñcāhaṃ sasurañca, caṇḍike kodhane ca pharuse ca;

Anusūyikā upaṭṭhāsiṃ, appamattā sakena sīlena…pe….

“I attended upon my mother-in-law and father-in-law—fierce, angry, and harsh—without jealousy, being diligent in my own virtue…”

405.

405.

‘‘Parakammakarī āsiṃ, atthenātanditā dāsī;

Akkodhanānatimāninī, saṃvibhāginī kakassa bhāgassa…pe….

“I was a servant working for others, a slave untiring in my tasks; not angry, not arrogant, a sharer of my own portion…”

413.

413.

‘‘Khīrodanaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa;

Evaṃ karitvā kammaṃ, sugatiṃ upapajja modāmi…pe….

“I gave milk-rice to a bhikkhu wandering for alms; having done this deed, I have been reborn in a good destination and I rejoice…”

421.

421.

‘‘Phāṇitaṃ ahamadāsiṃ…pe….

“I gave molasses…pe….

429.

429.

‘‘Ucchukhaṇḍikaṃ ahamadāsiṃ…pe….

“I gave a piece of sugarcane…pe….

437.

437.

‘‘Timbarusakaṃ ahamadāsiṃ…pe….

“I gave a persimmon fruit…pe….

445.

445.

‘‘Kakkārikaṃ ahamadāsiṃ…pe….

“I gave a cucumber…pe….

453.

453.

‘‘Eḷālukaṃ ahamadāsiṃ…pe….

“I gave a cucumber…pe….

461.

461.

‘‘Valliphalaṃ ahamadāsiṃ…pe….

“I gave a fruit from a creeper…pe….

469.

469.

‘‘Phārusakaṃ ahamadāsiṃ…pe….

“I gave a phārusaka fruit…pe….

477.

477.

‘‘Hatthappatāpakaṃ ahamadāsiṃ…pe….

“I gave a warming pan…pe….

485.

485.

‘‘Sākamuṭṭhiṃ ahamadāsiṃ…pe….

“I gave a handful of greens…pe….

493.

493.

‘‘Pupphakamuṭṭhiṃ ahamadāsiṃ…pe….

“I gave a handful of flowers…pe….

501.

501.

‘‘Mūlakaṃ [Pg.132] ahamadāsiṃ…pe….

“I gave a root vegetable…pe….

509. ‘‘Nimbamuṭṭhiṃ ahamadāsiṃ…pe….

509. “I gave a handful of neem…pe….

517. ‘‘Ambakañjikaṃ ahamadāsiṃ…pe….

517. “I gave sour gruel…pe….

525. ‘‘Doṇinimmajjaniṃ ahamadāsiṃ…pe….

525. “I gave a cake of sesame paste with oil…pe….

533. ‘‘Kāyabandhanaṃ ahamadāsiṃ…pe….

533. “I gave a waistband…pe….

541. ‘‘Aṃsabaddhakaṃ ahamadāsiṃ…pe….

541. “I gave a shoulder-strap…pe….

549. ‘‘Āyogapaṭṭaṃ ahamadāsiṃ…pe….

549. “I gave a girdle…pe….

557. ‘‘Vidhūpanaṃ ahamadāsiṃ…pe….

557. “I gave a square fan…pe….

565. ‘‘Tālavaṇṭaṃ ahamadāsiṃ…pe….

565. “I gave a palm-leaf fan…pe….

573. ‘‘Morahatthaṃ ahamadāsiṃ…pe….

573. “I gave a peacock-feather fan…pe….

581. ‘‘Chattaṃ ahamadāsiṃ…pe….

581. “I gave an umbrella…pe….

589. ‘‘Upāhanaṃ ahamadāsiṃ…pe….

589. “I gave sandals…pe….

597. ‘‘Pūvaṃ ahamadāsiṃ…pe….

597. “I gave cakes…pe….

605. ‘‘Modakaṃ ahamadāsiṃ…pe….

605. “I gave a sweetmeat…pe….

613. ‘‘Sakkhalikaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa…pe….

613. “I gave sugar candy to a bhikkhu wandering for alms…pe….

614.

614.

‘‘Tassā me passa vimānaṃ, accharā kāmavaṇṇinīhamasmiṃ;

Accharāsahassassāhaṃ, pavarā passa puññānaṃ vipākaṃ.

“Behold my celestial mansion; I am a nymph of delightful form. I am foremost among a thousand nymphs—behold the result of merits.”

615. ‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.

615. “Because of that, such is my complexion…pe… and my complexion illuminates all directions.”

Evaṃ mahāsatto tāhi devatāhi katasucarite byākate tuṭṭhamānaso sammodanaṃ karonto attano ca sucaritacaraṇe yuttapayuttataṃ vivaṭṭajjhāsayatañca pavedento āha –

Thus, when the good deeds done by those devatās were declared, the Great Being, with a pleased mind, rejoicing with them and making known his own diligent engagement in the practice of good conduct and his inclination towards that which is free from the round of rebirth, said:

617.

617.

‘‘Svāgataṃ [Pg.133] vata me ajja, suppabhātaṃ suhuṭṭhitaṃ;

Yaṃ addasāmi devatāyo, accharā kāmavaṇṇiniyo.

“A good coming indeed is mine today, a beautiful dawn, a good arising; for I have seen the devatās, celestial nymphs of captivating forms.”

618.

618.

‘‘Imāsāhaṃ dhammaṃ sutvā, kāhāmi kusalaṃ bahuṃ;

Dānena samacariyāya, saññamena damena ca;

Svāhaṃ tattha gamissāmi, yattha gantvā na socare’’ti.

“Having heard this Dhamma, I shall perform much that is wholesome through generosity, righteous conduct, restraint, and self-control. I shall go to that place where, having gone, one grieves no more.”

333. Tattha vatthuttamadāyikāti vatthānaṃ uttamaṃ seṭṭhaṃ, vatthesu vā bahūsu uccinitvā gahitaṃ ukkaṃsagataṃ pavaraṃ koṭibhūtaṃ vatthaṃ vatthuttamaṃ, tassa dāyikā. ‘‘Pupphuttamadāyikā’’tiādīsupi eseva nayo. Piyarūpadāyikāti piyasabhāvassa piyajātikassa ca vatthuno dāyikā. Manāpanti manavaḍḍhanakaṃ. Dibbanti divi bhavattā dibbaṃ. Upeccāti upagantvā cetetvā, ‘‘edisaṃ labheyya’’nti pakappetvāti attho. Ṭhānanti vimānādikaṃ ṭhānaṃ, issariyaṃ vā. ‘‘Manāpā’’tipi pāṭho, aññesaṃ manavaḍḍhanakā hutvāti attho.

333. Herein, vatthuttamadāyikā means the giver of the finest cloth. The finest cloth is the best, the supreme of cloths; or, it is the cloth selected from among many that is most excellent, highest, foremost, the very pinnacle. She is the giver of that. In such cases as pupphuttamadāyikā, this is the same method. Piyarūpadāyikā means the giver of an object of a pleasing nature and of a pleasing kind. Manāpaṃ means that which gladdens the mind. Dibbaṃ means divine, because it exists in the divine realm. Upecca means having approached and intended, with the meaning of having resolved, ‘May I obtain such a thing.’ Ṭhānaṃ means a place such as a celestial mansion, or sovereignty. There is also the reading manāpā, with the meaning of having become delightful to others.

334. Passa puññānaṃ vipākanti vatthuttamadānassa nāma idamīdisaṃ phalaṃ passāti attanā laddhasampattiṃ sambhāventī vadati.

334. Passa puññānaṃ vipākaṃ means: extolling the fortune acquired by herself, she says, ‘Behold, such is the fruit of the gift of the finest cloth.’

341. Pupphuttamadāyikāti ratanattayapūjāvasena pupphuttamadāyikā, tathā gandhuttamadāyikāti daṭṭhabbā. Tattha pupphuttamaṃ sumanapupphādi, gandhuttamaṃ candanagandhādi, phaluttamaṃ panasaphalādi, rasuttamaṃ gorasasappiādi veditabbaṃ.

341. Pupphuttamadāyikā means the giver of the finest flowers by way of worshipping the Triple Gem. Similarly, gandhuttamadāyikā should be understood. Herein, the finest flowers should be known as jasmine flowers and so on, the finest fragrances as sandalwood fragrance and so on, the finest fruits as jackfruit and so on, and the finest flavors as ghee from cow's milk and so on.

373. Gandhapañcaṅgulikanti gandhena pañcaṅgulikadānaṃ. Kassapassa bhagavato thūpamhīti kassapasammāsambuddhassa yojanike kanakathūpe.

373. Gandhapañcaṅgulikaṃ means the gift of a five-fingered mark with fragrance. Kassapassa bhagavato thūpamhi means at the one-yojana golden stupa of the Blessed One Kassapa, the Perfectly and Completely Enlightened One.

381. Panthapaṭipanneti maggaṃ gacchante. Ekūposathanti ekadivasaṃ uposathavāsaṃ.

381. Panthapaṭipanne means to one going on a road. Ekūposathaṃ means the observance of the Uposatha for a single day.

389. Udakamadāsinti mukhavikkhālanatthaṃ pivanatthañca udakaṃ pānīyaṃ adāsiṃ.

389. Udakamadāsiṃ means: I gave drinkable water for the purpose of washing the face and for drinking.

397. Caṇḍiketi caṇḍe. Anusūyikāti usūyā rahitā.

397. Caṇḍike means ‘O fierce one.’ Anusūyikā means one who is free from envy.

405. Parakammakarīti paresaṃ veyyāvaccakārinī. Atthenāti atthakiccena. Saṃvibhāginī sakassa bhāgassāti atthikānaṃ attanā paṭiladdhabhāgassa saṃvibhajanasīlā.

405. Parakammakarī means one who performs services for others. Atthena means with a task or purpose. Saṃvibhāginī sakassa bhāgassa means one who is of the nature of sharing the portion she has received with those in need.

413. Khīrodananti [Pg.134] khīrasammissaṃ odanaṃ, khīrena saddhiṃ odanaṃ vā.

413. Khīrodanaṃ means rice mixed with milk, or rice together with milk.

437. Timbarusakanti tiṇḍukaphalaṃ. Tipusasadisā ekā vallijāti timbarusaṃ, tassa phalaṃ timbarusakanti vadanti.

437. Timbarusakaṃ means the tiṇḍuka fruit. Some say that timbarusa is a certain species of creeper similar to the tipusa, and its fruit is called timbarusaka.

445. Kakkārikanti khuddakeḷālukaṃ, tipusanti ca vadanti.

445. 'Kakkārika' means a small cucumber; and it is also called 'tipusa'.

477. Hatthappatāpakanti mandāmukhiṃ.

477. 'Hatthappatāpaka' means a ladle.

517. Ambakañjikanti ambilakañjikaṃ.

517. 'Ambakañjika' means sour gruel.

525. Doṇinimmajjaninti satelaṃ tilapiññākaṃ.

525. 'Doṇinimmajjanī' means sesame-cake with oil.

557. Vidhūpananti caturassabījaniṃ.

557. 'Vidhūpana' means a square fan.

565. Tālavaṇṭanti tālapattehi katamaṇḍalabījaniṃ.

565. 'Tālavaṇṭa' means a circular fan made from palm leaves.

573. Morahatthanti mayūrapiñche hi kataṃ makasabījaniṃ.

573. 'Morahatta' means a fly-whisk made from peacock feathers.

617. Svāgataṃ vata meti mayhaṃ idhāgamanaṃ sobhanaṃ vata aho sundaraṃ. Ajja suppabhātaṃ suhuṭṭhitanti ajja mayhaṃ rattiyā suṭṭhu pabhātaṃ sammadeva vibhāyanaṃ jātaṃ, sayanato uṭṭhānampi suhuṭṭhitaṃ suṭṭhu uṭṭhitaṃ. Kiṃ kāraṇāti āha ‘‘yaṃ addasāmi devatāyo’’tiādi.

617. 'Svāgataṃ vata me' means: My coming here is indeed welcome; oh, how splendid, how beautiful! 'Ajja suppabhātaṃ suhuṭṭhitaṃ' means: Today is a fine dawn, a good arising. This means: Today, for me, the night has dawned well, the breaking of dawn has occurred quite rightly; and the rising from bed is also a good rising, well risen. What is the reason? It is said: 'That I saw the deities,' and so on.

618. Dhammaṃ sutvāti kammaphalassa paccakkhakaraṇavasena tumhehi kataṃ kusalaṃ dhammaṃ sutvā. Kāhāmīti karissāmi. Samacariyāyāti kāyasamācārikassa sucaritassa caraṇena. Saññamenāti sīlasaṃvarena. Damenāti manacchaṭṭhānaṃ indriyānaṃ damena. Idāni tassa kusalassa attano lokassa ca vivaṭṭūpanissayataṃ dassetuṃ ‘‘svāhaṃ tattha gamissāmi, yattha gantvā na socare’’ti vuttaṃ.

618. 'Dhammaṃ sutvā' means: having heard the wholesome Dhamma performed by you, by way of directly realizing the fruit of kamma. 'Kāhāmīti' means: I shall do. 'Samacariyāya' means: by the practice of good bodily conduct. 'Saññamena' means: by the restraint of morality. 'Damena' means: by the taming of the sense faculties, with the mind as the sixth. Now, to show that that wholesome act is a supporting condition for release from the round of rebirth for oneself and for the world, it was said: 'I shall go there, where having gone, one does not grieve.'

Evamayaṃ yadipi vatthuttamadāyikāvimānādivasena chattiṃsavimānasaṅgahā desanā āyasmato mahāmoggallānassa viya guttilācariyassāpi vibhāvanavasena pavattāti ‘‘guttilavimāna’’ntveva saṅgahaṃ āruḷhā, vimānāni pana itthipaṭibaddhānīti itthivimāneyeva saṅgahitāni. Tā pana itthiyo [Pg.135] kassapassa dasabalassa kāle yathāvuttadhammacaraṇe aparāparuppannacetanāvasena dutiyattabhāvato paṭṭhāya ekaṃ buddhantaraṃ devaloke eva saṃsarantiyo amhākampi bhagavato kāle tāvatiṃsabhavaneyeva nibbattā, āyasmatā mahāmoggallānena pucchitā kammasarikkhatāya guttilācariyena pucchitakāle viya byākariṃsūti daṭṭhabbā.

Thus, this discourse, a collection of thirty-six mansions by way of the Vatthuttamadāyikā Vimāna and others, proceeded by way of elucidation for the teacher Guttila just as for the Venerable Mahāmoggallāna; and although this was so, it was included in the collection simply as the 'Guttila Vimāna'. However, since the mansions are connected with women, they were included only in the Women's Mansions. Now, those women, in the time of Kassapa, the one with Ten Powers, by practicing the Dhamma as stated and by the power of successively arising intentions, starting from their second existence, wandered only in the deva world for one Buddha-interval. In the time of our Blessed One, they were reborn only in the Tāvatiṃsa realm. It should be understood that, when questioned by the Venerable Mahāmoggallāna, they answered, due to the similarity of their kamma, just as they had at the time they were questioned by the teacher Guttila.

Guttilavimānavaṇṇanā niṭṭhitā.

The Commentary on the Guttila Vimāna is concluded.

6. Daddallavimānavaṇṇanā

6. The Commentary on the Daddaḷa Vimāna

Daddallamānā vaṇṇenāti daddallavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena ca samayena nālakagāmake āyasmato revatattherassa upaṭṭhākassa aññatarassa kuṭumbikassa dve dhītaro ahesuṃ, ekā bhaddā nāma, itarā subhaddā nāma. Tāsu bhaddā patikulaṃ gatā saddhā pasannā buddhisampannā vañjhā ca ahosi. Sā sāmikaṃ āha ‘‘mama kaniṭṭhā subhaddā nāma atthi, taṃ ānehi, sacassā putto bhaveyya, so mamapi putto siyā, ayañca kulavaṃso na nasseyyā’’ti. So ‘‘sādhū’’ti sampaṭicchitvā tathā akāsi.

The Daddaḷa Vimāna is so called because it is of a glittering appearance. What is its origin? The Blessed One was dwelling in Sāvatthī, in Jeta’s Grove. At that time, in the small village of Nāḷaka, a certain householder who was a supporter of the Venerable Revata Thera had two daughters; one was named Bhaddā, the other was named Subhaddā. Among them, Bhaddā, having gone to her husband’s family, was faithful, serene, and endowed with wisdom, but she was also barren. She said to her husband, “I have a younger sister named Subhaddā. Bring her here. If she should have a son, he will be my son as well, and this family lineage will not perish.” He, having agreed, saying, “Good,” did so.

Atha bhaddā subhaddaṃ ovadi ‘‘subhadde, dānasaṃvibhāgaratā dhammacariyāya appamattā hohi, evaṃ te diṭṭhadhammiko samparāyiko ca attho hatthagato eva hotī’’ti. Sā tassā ovāde ṭhatvā vuttanayena paṭipajjamānā ekadivasaṃ āyasmantaṃ revatattheraṃ attaṭṭhamaṃ nimantesi. Thero subhaddāya puññūpacayaṃ ākaṅkhanto saṅghuddesavasena satta bhikkhū gahetvā tassā gehaṃ agamāsi. Sā pasannacittā āyasmantaṃ revatattheraṃ te ca bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi, thero anumodanaṃ katvā pakkāmi. Sā aparabhāge kālaṃ katvā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajji. Bhaddā pana puggalesu dānāni datvā sakkassa devānamindassa paricārikā hutvā nibbatti.

Then Bhaddā advised Subhaddā: “Subhaddā, be one who delights in giving and sharing, and be diligent in the practice of the Dhamma. In this way, the benefit in this present life and the benefit in the future life will surely come to hand.” She, abiding in her advice and practicing in the way that was spoken, one day invited the Venerable Revata Thera, making him the eighth. The Thera, desiring the increase of Subhaddā’s merit, taking seven bhikkhus by way of a designation from the Sangha, went to her house. She, with a serene mind, with her own hands, satisfied the Venerable Revata Thera and those bhikkhus with excellent hard and soft food. The Thera, having given the anumodanā, departed. She, at a later time, passed away and arose into the company of the Nimmānaratī devas. Bhaddā, however, having given gifts to individuals, was reborn as an attendant of Sakka, king of the devas.

Atha subhaddā attano sampattiṃ paccavekkhitvā ‘‘kena nu kho ahaṃ puññena idhūpapannā’’ti āvajjentī ‘‘bhaddāya ovāde ṭhatvā saṅghagatāya dakkhiṇāya [Pg.136] imaṃ sampattiṃ sampattā, bhaddā nu kho kahaṃ nibbattā’’ti olokentī taṃ sakkassa paricārikābhāvena nibbattaṃ disvā anukampamānā tassā vimānaṃ pāvisi. Atha naṃ bhaddā –

Then Subhaddā, reflecting on her own prosperity, considered, “By what merit have I arisen here?” Recalling, “Having abided by the advice of Bhaddā, by an offering given to the Sangha I attained this prosperity. Where, I wonder, has Bhaddā been reborn?” Looking, she saw her reborn as an attendant of Sakka. Filled with compassion, she entered her celestial mansion. Then Bhaddā—

619.

619.

‘‘Daddallamānā vaṇṇena, yasasā ca yasassinī;

Sabbe deve tāvatiṃse, vaṇṇena atirocasi.

“Shining with splendor, glorious and renowned, you outshine all the devas of Tāvatiṃsa in beauty.

620.

620.

‘‘Dassanaṃ nābhijānāmi, idaṃ paṭhamadassanaṃ;

Kasmā kāyā nu āgamma, nāmena bhāsase mama’’nti. –

“I do not recognize you; this is our first meeting. From what divine assembly have you come to address me by name?”

Dvīhi gāthāhi pucchi. Sāpi tassā –

—she asked with two verses. And she, in turn, to her—

621.

621.

‘‘Ahaṃ bhadde subhaddāsiṃ, pubbe mānusake bhave;

Sahabhariyā ca te āsiṃ, bhaginī ca kaniṭṭhikā.

“O Bhaddā, I was Subhaddā in a previous human existence; I was your co-wife and also your younger sister.

622.

622.

‘‘Sā ahaṃ kāyassa bhedā, vippamuttā tato cutā;

Nimmānaratīnaṃ devānaṃ, upapannā sahabyata’’nti. – dvīhi gāthāhi byākāsi;

“I am she who, at the breaking up of the body, freed from that, having passed away from there, was reborn into the company of the Nimmānaratī devas.” —she declared with two verses;

619-20. Tattha vaṇṇenāti vaṇṇādisampattiyā. Dassanaṃ nābhijānāmīti ito pubbe tava dassanaṃ nābhijānāmi, tvaṃ mayā na diṭṭhapubbāti attho. Tenāha ‘‘idaṃ paṭhamadassana’’nti. Kasmā kāyā nu āgamma, nāmena bhāsase mamanti kataradevanikāyato āgantvā ‘‘bhadde’’ti nāmena maṃ ālapasi.

Herein, “by splendor” means by the accomplishment of splendor and so on. “I do not recognize you” means “Before this, I have not known a seeing of you; you have not been seen by me before”—this is the meaning. Therefore, it is said, “this is the first meeting.” “From what assembly have you come to address me by name?” means “Having come from which group of devas, do you address me by the name ‘Bhaddā’?”

621. Ahaṃ bhaddeti ettha bhaddeti ālapanaṃ. Subhaddāsinti ahaṃ subhaddā nāma tava bhaginī kaniṭṭhikā āsiṃ ahosiṃ, tattha pubbe mānusake bhave sahabhariyā samānabhariyā te tayā ekasseva bhariyā, tava patino eva bhariyā, āsinti attho. Puna bhaddā –

621. Herein, in 'Ahaṃ bhadde', the word 'bhadde' is a vocative. 'Subhaddāsiṃ' means: I, named Subhaddā, was your younger sister. Therein, in the previous human existence, 'sahabhariyā' (co-wife) means a wife with the same husband as you, the wife of one and the same husband, the wife of your very husband—this is the meaning. Again, Bhaddā—

623.

623.

‘‘Pahūtakatakalyāṇā, te deve yanti pāṇino;

Yesaṃ tvaṃ kittayissasi, subhadde jātimattano.

“Beings who have performed abundant wholesome deeds, those living creatures go to the devas, among whom, O Subhaddā, you will declare your own birth.

624.

624.

‘‘Atha tvaṃ kena vaṇṇena, kena vā anusāsitā;

Kīdiseneva dānena, subbatena yasassinī.

“Then by what splendor, or by whose instruction, and by what kind of giving, by what good conduct, O glorious one, are you so renowned?”

625.

625.

‘‘Yasaṃ [Pg.137] etādisaṃ pattā, visesaṃ vipulamajjhagā;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. –

“Having obtained such glory, having reached vast distinction, O deity, when asked, explain: of what action is this the fruit?”

Tīhi gāthāhi pucchi. Puna subhaddā –

She asked with three verses. Again, Subhaddā—

626.

626.

‘‘Aṭṭheva piṇḍapātāni, yaṃ dānaṃ adadaṃ pure;

Dakkhiṇeyyassa saṅghassa, pasannā sehi pāṇibhi.

“Eight portions of alms-food I formerly gave to the Sangha worthy of offerings, with a serene mind and with my own hands.”

627.

627.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By this, such is my splendor… My splendor shines in all directions.”

Byākāsi.

She explained.

623. Tattha pahūtakatakalyāṇā te deve yantīti pahūtakatakalyāṇā mahāpuññā te nimmānaratino deve yanti uppajjanavasena gacchanti pāṇino sattā, yesaṃ nimmānaratīnaṃ devānaṃ antare tvaṃ attano jātiṃ kittayissasi kathesīti yojanā.

623. Herein, the phrase ‘those who have performed abundant wholesome deeds go to the devas’ means that beings of great merit go to the Nimmānarati devas by way of arising. The phrase ‘among which Nimmānarati devas you will declare your own birth’ means ‘you spoke.’ This is the connection.

624. Kena vaṇṇenāti kena kāraṇena. Kīdisenevāti evasaddo samuccayattho, kīdisena cāti attho, ayameva vā pāṭho. Subbatenāti sundarena vatena, suvisuddhena sīlenāti attho.

624. “By what splendor?” means “by what reason?” Regarding “by what kind,” the word eva here has the sense of inclusion, meaning “and by what kind?”; or this itself may be the reading. “By good conduct” means “by excellent practice, by thoroughly purified virtue”—that is the meaning.

626. Aṭṭheva piṇḍapātānīti aṭṭhannaṃ bhikkhūnaṃ dinnapiṇḍapāte sandhāya vadati. Adadanti adāsiṃ.

626. “Eight portions of alms-food” refers to the alms-food given to eight bhikkhus. “I gave” (adadaṃ) means “I gave” (adāsiṃ).

Evaṃ subhaddāya kathite puna bhaddā –

When Subhaddā had thus spoken, Bhaddā again—

629.

629.

‘‘Ahaṃ tayā bahutare bhikkhū, saññate brahmacārayo;

Tappesiṃ annapānena, pasannā sehi pāṇibhi.

“With a serene mind and with my own hands, I satisfied with food and drink many more bhikkhus than you—self-controlled and leading the holy life.”

630.

630.

‘‘Tayā bahutaraṃ datvā, hīnakāyūpagā ahaṃ;

Kathaṃ tvaṃ appataraṃ datvā, visesaṃ vipulamajjhagā;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. –

“Having given much more than you, I was reborn in an inferior state. How, having given less, did you attain vast distinction? O deity, when asked, explain: of what action is this the fruit?”

Pucchi. Tattha tayāti nissakke karaṇavacanaṃ. Puna subhaddā –

She asked. Herein, tayā is an instrumental used in the sense of the ablative of comparison. Again, Subhaddā—

631.

631.

‘‘Manobhāvanīyo [Pg.138] bhikkhu, sandiṭṭho me pure ahu;

Tāhaṃ bhattena nimantesiṃ, revataṃ attanaṭṭhamaṃ.

“Formerly I saw a bhikkhu who was delightful to my mind; I invited him, Revata, for a meal, as the eighth.”

632.

632.

‘‘So me atthapurekkhāro, anukampāya revato;

Saṅghe dehīti maṃvoca, tassāhaṃ vacanaṃ kariṃ.

“That Revata, intent on my welfare and out of compassion, said to me, ‘Give to the Sangha.’ I acted upon his words.”

633.

633.

‘‘Sā dakkhiṇā saṅghagatā, appameyye patiṭṭhitā;

Puggalesu tayā dinnaṃ, na taṃ tava mahapphala’’nti. –

“That offering, given to the Sangha, is established in the immeasurable. What was given by you to individuals—that is not of great fruit for you.”

Attanā katakammaṃ kathesi.

She spoke of the deed she had done.

631. Tattha manobhāvanīyoti manavaḍḍhanako uḷāraguṇatāya sambhāvanīyo. Sandiṭṭhoti nimantanavasena bodhito kathito. Tenāha ‘‘tāhaṃ bhattena nimantesiṃ, revataṃ attanaṭṭhama’’nti, taṃ manobhāvanīyaṃ ayyaṃ revataṃ attanaṭṭhamaṃ bhattena ahaṃ nimantesiṃ.

631. Herein, as for `manobhāvanīyo`: one who is inspiring to the mind, worthy of esteem on account of his great qualities. As for `sandiṭṭho`: he was made known and spoken to by means of an invitation. Therefore, she said: 'I invited Revata for a meal, himself as the eighth.' That is: I invited that Venerable Revata, who is inspiring to the mind, for a meal, making him the eighth one.

632-3. So me atthapurekkhāroti so ayyo revato dānassa mahapphalabhāvakaraṇena mama atthapurekkhāro hitesī. Saṅghe dehīti maṃvocāti ‘‘yadi tvaṃ subhadde aṭṭhannaṃ bhikkhūnaṃ dātukāmā, yasmā puggalagatāya dakkhiṇāya saṅghagatā eva dakkhiṇā mahapphalatarā, tasmā saṅghe dehi, saṅghaṃ uddissa dānaṃ dehī’’ti maṃ abhāsi. Tanti taṃ dānaṃ.

As for `so me atthapurekkhāro`: that Venerable Revata, by causing the offering to be of great fruit, was one who placed my welfare foremost, a well-wisher. As for `saṅghe dehī'ti maṃ avoca`: he said to me, 'Subhaddā, if you wish to give to eight bhikkhus, since an offering directed to the Sangha is indeed of far greater fruit than an offering directed to an individual, therefore give to the Sangha; give a gift dedicating it to the Sangha.' As for `taṃ`: that offering.

Evaṃ subhaddāya vutte bhaddā tamatthaṃ sampaṭicchantī uttari ca tathā paṭipajjitukāmā –

When Subhaddā had thus spoken, Bhaddā, accepting that matter and wishing to practice further in that same way—

634.

634.

‘‘Idānevāhaṃ jānāmi, saṅghe dinnaṃ mahapphalaṃ;

Sāhaṃ gantvā manussattaṃ, vadaññū vītamaccharā;

Saṅghe dānāni dassāmi, appamattā punappuna’’nti. –

“Now indeed I know that what is given to the Sangha is of great fruit. Having returned to the human state, I, being generous and free from avarice, will give offerings to the Sangha diligently, again and again.”

Gāthamāha. Subhaddā pana attano devalokameva gatā. Atha sakko devānamindo sabbe deve tāvatiṃse attano sarīrobhāsena abhibhuyya virocamānaṃ subhaddaṃ devadhītaraṃ disvā tañca tāsaṃ kathāsallāpaṃ sutvā tāvadeva ca subhaddāya antarahitāya taṃ ‘‘ayaṃ nāmā’’ti ajānanto –

She spoke the verse. Subhaddā, for her part, went to her own deva world. Then Sakka, king of the devas, overpowering all the Tāvatiṃsa devas with the radiance of his own body, saw the devadhītā Subhaddā shining brightly. Having heard that conversation of theirs, and just as Subhaddā disappeared, not knowing her by name, he—

635.

635.

‘‘Kā [Pg.139] esā devatā bhadde, tayā mantayate saha;

Sabbe deve tāvatiṃse, vaṇṇena atirocatī’’ti. –

“Who is this devatā, Bhaddā, who converses with you? She outshines all the devas in Tāvatiṃsa in splendor.”

Bhaddaṃ pucchi. Sāpissa –

—asked Bhaddā. And she, in turn, to him—

636.

636.

‘‘Manussabhūtā devinda, pubbe mānusake bhave;

Sahabhariyā ca me āsi, bhaginī ca kaniṭṭhikā,Saṅghe dānāni datvāna, katapuññā virocatī’’ti. –

“Having been human, O king of the devas, in a previous human existence, she was my co-wife and also my younger sister. Having given offerings to the Sangha, having made merit, she shines brightly.”

Kathesi. Atha sakko tassā saṅghagatāya dakkhiṇāya mahapphalabhāvaṃ dassento dhammaṃ kathesi. Tena vuttaṃ –

—she spoke. Then Sakka, explaining to her the great fruitfulness of an offering directed to the Sangha, taught the Dhamma. Therefore it was said:

637.

637.

‘‘Dhammena pubbe bhaginī, tayā bhadde virocati;

Yaṃ saṅghamhi appameyye, patiṭṭhāpesi dakkhiṇaṃ.

“Righteously, O Bhaddā, your former sister outshines you, because she established an offering in the immeasurable Sangha.

638.

638.

‘‘Pucchito hi mayā buddho, gijjhakūṭamhi pabbate;

Vipākaṃ saṃvibhāgassa, yattha dinnaṃ mahapphalaṃ.

“Indeed, I asked the Buddha on Vulture Peak Mountain about the result of sharing, where what is given is of great fruit.

639.

639.

‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, yattha dinnaṃ mahapphalaṃ.

“For humans who make offerings, for beings seeking merit, for those performing merit that leads to rebirth, where what is given is of great fruit.

640.

640.

‘‘Taṃ me buddho viyākāsi, jānaṃ kammaphalaṃ sakaṃ;

Vipākaṃ saṃvibhāgassa, yattha dinnaṃ mahapphalaṃ.

“The Buddha, knowing the fruit of kamma himself, explained this to me: the result of sharing, where what is given is of great fruit.

641.

641.

‘‘Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito.

“Four who are practicing the path and four who are established in the fruit; this is the Sangha, upright, composed of wisdom and moral discipline.

642.

642.

‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalaṃ.

“For humans who make offerings, for beings seeking merit, for those performing worldly merit, what is given to the Sangha is of great fruit.

643.

643.

‘‘Eso hi saṅgho vipulo mahaggato, esappameyyo udadhīva sāgaro;

Ete hi seṭṭhā naravīrasāvakā, pabhaṅkarā dhammamudīrayanti.

“For this Sangha is vast and exalted, immeasurable like the great ocean. These are the foremost disciples of the Hero among men, the illuminators who proclaim the Dhamma.

644.

644.

‘‘Tesaṃ [Pg.140] sudinnaṃ suhutaṃ suyiṭṭhaṃ, ye saṅghamuddissa dadanti dānaṃ;

Sā dakkhiṇā saṅghagatā patiṭṭhitā, mahapphalā lokavidūna vaṇṇitā.

“For those who give a gift dedicated to the Sangha, it is well-given, well-offered, well-sacrificed. That offering, established in and directed to the Sangha, is of great fruit, praised by the knowers of the worlds.

645.

645.

‘‘Etādisaṃ yaññamanussarantā, ye vedajātā vicaranti loke;

Vineyya maccheramalaṃ samūlaṃ, aninditā saggamupenti ṭhāna’’nti.

“Recalling such an offering, those in whom joy has arisen wander in the world; having removed the stain of stinginess together with its root, being blameless, they go to a heavenly abode.”

637. Tattha dhammenāti kāraṇena ñāyena vā. Tayāti nissakke karaṇavacanaṃ. Idāni taṃ ‘‘dhammenā’’ti vuttakāraṇaṃ dassetuṃ yaṃ saṅghamhi appameyye, patiṭṭhāpesi dakkhiṇa’’nti vuttaṃ. Appameyyeti guṇānubhāvassa attani katānaṃ kārānaṃ phalavisesassa ca vasena paminituṃ asakkuṇeyye.

637. Therein, `dhammena` means by reason or by principle. The word `tayā` is the instrumental case in the sense of the ablative. Now, to show that reason which was stated as `dhammena`, it was said: 'because she established an offering in the immeasurable Saṅgha.' `Appameyya` means: unable to be measured by way of the power of virtues and of the special fruit of good deeds done in regard to oneself.

638-9. Ayañca attho bhagavato sammukhā ca suto, sammukhā ca paṭiggahitoti dassento ‘‘pucchito’’tiādimāha. Tattha yajamānānanti dadantānaṃ. Puññapekkhāna pāṇinanti anunāsikalopaṃ katvā niddeso, puññaphalaṃ ākaṅkhantānaṃ sattānaṃ. Opadhikanti upadhi nāma khandhā, upadhissa karaṇasīlaṃ, upadhipayojananti vā opadhikaṃ, attabhāvajanakaṃ paṭisandhipavattivipākadāyakaṃ.

And showing that this meaning was heard in the presence of the Blessed One and received from His presence, he said, 'pucchito,' and so on. Therein, `yajamānānaṃ` means 'of those who give.' `Puññapekkhāna pāṇinaṃ` is a designation made by eliding the nasal, meaning 'of beings who desire the fruit of merit.' As for `opadhikaṃ`: `upadhi` are the aggregates. That which has the nature of producing `upadhi` is `opadhikaṃ`; or, that which has `upadhi` as its purpose is `opadhikaṃ`. It refers to merit that generates individual existence, giving the result of rebirth-linking and the result of continuity.

640. Jānaṃ kammaphalaṃ sakanti sattānaṃ sakaṃ sakaṃ yathāsakaṃ puññaṃ puññaphalañca hatthatale āmalakaṃ viya jānanto. Sakanti vā yakārassa kakāraṃ katvā vuttaṃ, sayaṃ attanāti attho.

640. `Jānaṃ kammaphalaṃ sakaṃ` means knowing each being's own merit and the fruit of that merit as their own, just as one knows an āmalaka fruit on the palm of one's hand. Or, `sakaṃ` is said by changing the 'ya' to 'ka' (from `sayaṃ`), meaning 'by oneself'.

641. Paṭipannāti paṭipajjamānā, maggaṭṭhāti attho. Ujubhūtoti ujupaṭipattiyā ujubhāvaṃ patto dakkhiṇeyyo jāto. Paññāsīlasamāhitoti paññāya sīlena ca samāhito, diṭṭhisīlasampanno ariyāya diṭṭhiyā ariyena sīlena ca samannāgato. Tenāpissa paramatthasaṅghabhāvameva vibhāveti. Diṭṭhisīlasāmaññena saṅghaṭitattā hi saṅgho[Pg.141]. Atha vā samāhitaṃ samādhi, paññā sīlaṃ samāhitañca assa atthīti paññāsīlasamāhito. Tenassa sīlādidhammakkhandhattayasampannatāya aggadakkhiṇeyyabhāvaṃ vibhāveti.

641. `Paṭipannā` means 'those who are practicing,' that is, 'those established on the path.' `Ujubhūto` means one who has attained a state of uprightness through upright practice, having become worthy of offerings. `Paññāsīlasamāhito` means one composed of wisdom and virtue, endowed with view and virtue, possessed of noble view and noble virtue. By this, it also reveals the very nature of that Saṅgha as the ultimate Saṅgha. For indeed, it is called 'Saṅgha' because of being united by the commonality of view and virtue. Alternatively, `samāhita` is concentration; because this Saṅgha has wisdom, virtue, and concentration, it is called `paññāsīlasamāhito`. By this term, it reveals its state of being supremely worthy of offerings due to its endowment with the three aggregates of phenomena beginning with virtue.

643. Vipulo mahaggatoti guṇehi mahattaṃ gatoti mahaggato, tato eva attani katānaṃ kārānaṃ phalavepullahetutāya vipulo. Udadhīva sāgaroti yathā udakaṃ ettha dhīyatīti ‘‘udadhī’’ti laddhanāmo sāgaro, ‘‘ettakāni udakāḷhakānī’’tiādinā udakato appameyyo, evamesa guṇatoti attho. Ete hīti hi-saddo avadhāraṇe nipāto, ete eva seṭṭhāti attho. Vuttañhetaṃ –

643. `Vipulo mahaggato`: one is `mahaggato` because one has attained greatness through virtues; for that very reason, one is `vipulo` because of being the cause for the vastness of the fruit of good deeds done unto it. `Udadhīva sāgaro`: just as the ocean, which has gained the name `udadhi` because 'water is contained therein' (udakaṃ ettha dhīyati), is immeasurable in terms of water, as in 'so many measures of water,' and so on, even so is this Saṅgha immeasurable in terms of virtues—this is the meaning. `Ete hi`: here, the particle `hi` is for emphasis, meaning 'these alone are the best.' For this was said:

‘‘Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34; 5.32).

“Monks, insofar as there are communities or groups, the Saṅgha of the Tathāgata’s disciples is declared the foremost of them.”

Naravīrasāvakāti naresu vīriyasampannassa narassa sāvakā. Pabhaṅkarāti lokassa ñāṇālokakarā. Dhammamudīrayantīti dhammaṃ uddisanti. Kathaṃ? Dhammasāminā hi dhammapajjoto ariyasaṅghe ṭhapito.

`Naravīrasāvakā` means the disciples of the Hero among men, who is endowed with vigor. `Pabhaṅkarā` means those who make the light that is knowledge for the world. `Dhammamudīrayanti` means they point out the Dhamma. Indeed, the light of the Dhamma was established in the Noble Saṅgha by the Master of the Dhamma.

644. Ye saṅghamuddissa dadanti dānanti ye sattā ariyasaṅghaṃ uddissa sammutisaṅghe antamaso gotrabhupuggalesupi dānaṃ dadanti, taṃ dānaṃ saṃvibhāgavasena dinnampi sudinnaṃ, āhunapāhunavasena hutampi suhutaṃ, mahāyāgavasena yiṭṭhampi suyiṭṭhameva hoti. Kasmā? Yasmā sā dakkhiṇā saṅghagatā patiṭṭhitā mahapphalā lokavidūna vaṇṇitāti, lokavidūhi sammāsambuddhehi ‘‘na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṃ dakkhiṇaṃ mahapphalataraṃ vadāmi (ma. ni. 3.380). Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukhaṃ (ma. ni. 2.400; su. ni. 574; mahāva. 300). Anuttaraṃ puññakkhettaṃ lokassā’’ti (ma. ni. 1.74; saṃ. ni. 5.997) ca ādinā mahapphalatā vaṇṇitā pasatthā thomitāti attho.

644. `Ye saṅghamuddissa dadanti dānaṃ` means: those beings who, having dedicated it to the Noble Saṅgha, give a gift within the conventional Saṅgha, at the very least even to `gotrabhū` individuals, that gift, given by way of sharing, is well-given; offered by way of a gift for guests or a religious offering, it is well-offered; sacrificed by way of a great sacrifice, it is indeed well-sacrificed. Why? Because that offering, having gone to the Saṅgha and being established therein, is of great fruit. `Lokavidūna vaṇṇitā` means: by the knowers of the world, the Perfectly Self-Enlightened Ones, its great fruitfulness is praised, commended, and extolled through passages beginning with: 'I do not say, Ānanda, in any way, that an individual offering is of greater fruit than an offering that has gone to the Saṅgha'; 'For those desiring merit who are sacrificing, the Saṅgha is indeed the foremost'; and 'An unsurpassed field of merit for the world'—this is the meaning.

645. Īdisaṃ yaññamanussarantāti etādisaṃ saṅghaṃ uddissa attanā kataṃ dānaṃ anussarantā. Vedajātāti jātasomanassā. Vineyya maccheramalaṃ [Pg.142] samūlanti maccherameva cittassa malinabhāvakaraṇato maccheramalaṃ, atha vā maccherañca aññaṃ issālobhadosādimalañcāti maccheramalaṃ. Tañca avijjāvicikicchāvipallāsādīhi saha mūlehīti samūlaṃ vineyya vinayitvā vikkhambhetvā aninditvā saggamupenti ṭhānanti yojanā. Sesaṃ vuttanayameva.

645. `Etādisaṃ puññamanussarantā` means remembering the gift made by oneself, having dedicated it to such a Saṅgha. `Vedajātā` means with joy arisen. `Vineyya maccheramalaṃ samūlaṃ`: `maccheramalaṃ` (the stain of stinginess) is so called because stinginess (`macchera`) itself causes the mind to be stained. Alternatively, `maccheramalaṃ` means stinginess and other stains such as envy, greed, and hatred. And that, since it occurs together with its roots such as ignorance, doubt, and distortions, is called `samūlaṃ` (with its root). Having dispelled and suppressed it, being unblamed, they approach the heavenly state—this is the construction. The remainder is in the manner already stated.

Imaṃ pana sabbaṃ pavattiṃ sakko devānamindo ‘‘daddallamānā vaṇṇenā’’tiādinā āyasmato mahāmoggallānassa ācikkhi, āyasmā mahāmoggallāno bhagavato ārocesi, bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosi.

Now, Sakka, king of the devas, recounted this entire occurrence to the Venerable Mahāmoggallāna, beginning with the words, 'daddaḷhamānā...' The Venerable Mahāmoggallāna informed the Blessed One. The Blessed One, having made that matter the occasion for a discourse, taught the Dhamma to the assembled gathering. That teaching was beneficial to the great multitude.

Daddallavimānavaṇṇanā niṭṭhitā.

The explanation of the Daddaḷha Mansion Story is concluded.

7. Pesavatīvimānavaṇṇanā

7. The Explanation of the Pesavatī Mansion Story

Phalikarajatahemajālachannanti pesavatīvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena magadhesu nālakagāme ekasmiṃ gahapatimahāsārakule pesavatī nāma kulasuṇhā ahosi. Sā kira kassapassa bhagavato yojanike kanakathūpe kayiramāne dārikā hutvā mātarā saddhiṃ cetiyaṭṭhānaṃ gantvā mātaraṃ pucchi ‘‘kiṃ ime, amma, karontī’’ti? ‘‘Cetiyaṃ kātuṃ suvaṇṇiṭṭhakā karontī’’ti. Taṃ sutvā dārikā pasannamānasā mātaraṃ āha – ‘‘amma, mama gīvāya idaṃ sovaṇṇamayaṃ khuddakapiḷandhanaṃ atthi, imāhaṃ cetiyatthāya demī’’ti. Mātā ‘‘sādhu dehī’’ti vatvā taṃ gīvato omuñcitvā suvaṇṇakārassa hatthe adāsi ‘‘idaṃ imāya dārikāya pariccajitaṃ, imampi pakkhipitvā iṭṭhakaṃ karohī’’ti. Suvaṇṇakāro tathā akāsi. Sā dārikā aparabhāge kālaṃ katvā teneva puññakammena devaloke nibbattitvā sugatiyaṃyeva aparāparaṃ saṃsarantī amhākaṃ bhagavato kāle nālakagāme nibbattā anukkamena dvādasavassikā jātā.

The Pesavatī Mansion story begins with the words 'Phalikarajatahemajālachannaṃ'. What is its origin? The Blessed One was dwelling in Sāvatthī at Jeta's Grove. At that time, in the country of Magadha, in the village of Nālaka, there was a daughter-in-law named Pesavatī in the family of a certain very wealthy householder. It is said that when the golden stūpa, one yojana in extent, of the Blessed One Kassapa was being built, she, being a young girl, went with her mother to the stūpa site and asked her mother, 'Mother, what are these people doing?' 'They are making golden bricks to build the stūpa.' Hearing that, the young girl, with a mind of faith, said to her mother: 'Mother, on my neck there is this small golden ornament; I will give this for the sake of the stūpa.' Her mother said, 'Good, give it,' and taking it from her neck, she gave it into the hands of the goldsmith, saying, 'This was donated by this young girl; include this also and make the brick.' The goldsmith did so. That young girl, having passed away at a later time, on account of that meritorious deed, was reborn in the deva world. Wandering successively only in happy existences, she was reborn in the time of our Blessed One in the village of Nālaka and gradually became twelve years of age.

Sā ekadivasaṃ mātarā pesitaṃ mūlaṃ gahetvā telatthāya aññataraṃ āpaṇaṃ agamāsi. Tasmiñca āpaṇe aññataro kuṭumbiyaputto pitarā [Pg.143] nidahitvā ṭhapitaṃ bahuṃ hiraññasuvaṇṇaṃ muttāmaṇiratanāni ca gahetuṃ uddharanto āpaṇiko kammabalena kathalapāsāṇasakkhararūpena upaṭṭhahantāni disvā tato ekadesaṃ ‘‘puññavantānaṃ vasena hiraññasuvaṇṇādi bhavissatī’’ti vīmaṃsituṃ rāsiṃ katvā ṭhapesi. Atha naṃ sā dārikā disvā ‘‘kasmā āpaṇe ratanāni evaṃ ṭhapitāni, nanu nāma sammadeva paṭisāmetabbānī’’ti āha. Āpaṇiko taṃ sutvā ‘‘mahāpuññā ayaṃ dārikā, imissā vasena sabbamidaṃ hiraññādi eva hutvā amhākaṃ viniyogaṃ gamissati, saṅgaṇhissāmi na’’nti cintetvā tassā mātu santikaṃ gantvā ‘‘imaṃ dārikaṃ mayhaṃ puttassatthāya dehī’’ti vāretvā bahudhanaṃ datvā āvāhavivāhaṃ katvā taṃ attano gehaṃ ānesi. Athassā sīlācāraṃ ñatvā bhaṇḍāgāraṃ vivaritvā ‘‘kiṃ ettha passasī’’ti vatvā tāya ‘‘hiraññasuvaṇṇamaṇimeva rāsikataṃ passāmī’’ti vutte ‘‘etāni amhākaṃ kammabalena antaradhāyantāni tava puññavisesena puna visesāni jātāni, tasmā ito paṭṭhāya imasmiṃ gehe sabbaṃ tvaṃyeva vicārehi, tayā dinnameva mayaṃ paribhuñjissāmā’’ti vatvā tato pabhuti taṃ ‘‘pesavatī’’ti vohariṃsu.

One day, sent by her mother, she took some money and went to a shop to buy oil. At that shop, a certain son of a wealthy householder was retrieving a large amount of gold, silver, pearls, and precious gems that had been stored and hidden by his father. As he was doing so, the shopkeeper, by the power of his kamma, saw them appearing as potsherds, stones, and gravel. Then, to investigate whether gold, silver, and so on would appear through the power of a meritorious person, he set aside a portion of them in a pile. When the girl saw this, she said, “Why are these jewels left like this in the shop? Should they not be properly put away?” Hearing her, the shopkeeper thought, “This girl is greatly meritorious. Because of her, all this gold and such will become real and come into our possession. I must take her into my care.” So he went to her mother and said, “Give this girl to my son.” After offering much wealth, he arranged the marriage and brought her to his own home. Later, recognizing her virtuous conduct, he opened the treasury and said, “What do you see here?” When she replied, “I see heaps of gold, silver, and gems,” he said, “These were disappearing due to the power of our kamma, but through your exceptional merit, they have become special again. From now on, you alone shall manage everything in this house. We will enjoy only what you give us.” From then on, they called her “Pesavatī.”

Tena ca samayena āyasmā dhammasenāpati attano āyusaṅkhārānaṃ parikkhīṇabhāvaṃ ñatvā ‘‘mayhaṃ mātuyā rūpasāribrāhmaṇiyā posāvanikamūlaṃ datvā parinibbāyissāmī’’ti cintetvā bhagavantaṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā satthu āṇāya mahantaṃ pāṭihāriyaṃ dassetvā anekehi thutisahassehi bhagavantaṃ thometvā yāva dassanavisayātikkamā abhimukhova apakkamitvā puna vanditvā bhikkhusaṅghaparivuto vihārā nikkhamma bhikkhusaṅghassa ovādaṃ datvā āyasmantaṃ ānandaṃ samassāsetvā catassopi parisā nivattetvā anukkamena nālakagāmaṃ patvā mātaraṃ sotāpattiphale patiṭṭhāpetvā paccūsasamaye jātovarake parinibbāyi. Parinibbutassa cassa sarīrasakkārakaraṇavasena devā ceva manussā ca sattāhaṃ vītināmesuṃ, agarucandanādīhi hatthasatubbedhaṃ citakamakaṃsu.

At that time, the Venerable Dhammasenāpati, knowing the state of exhaustion of his own life-formations, thought, 'Having given the price for raising me to my mother, the brahmin woman Rūpasārī, I will attain Parinibbāna.' Having thus reflected, he approached the Blessed One, had his Parinibbāna permitted, and by the Master's authority, displayed a great miracle. Having praised the Blessed One with many thousands of praises, he departed, facing the Blessed One, until he passed beyond the range of sight. Having paid homage again, surrounded by the community of monks, he departed from the monastery. Having given an exhortation to the community of monks, having consoled the Venerable Ānanda, and having dismissed the four assemblies, he gradually reached the village of Nālaka. Having established his mother in the fruit of stream-entry, at dawn, in the chamber where he was born, he attained Parinibbāna. By way of performing the funeral rites for the Elder who had attained Parinibbāna, both devas and humans spent seven days; they made a pyre one hundred cubits high with aloe-wood, sandalwood, and other such woods.

Pesavatīpi therassa parinibbānaṃ sutvā ‘‘gantā pūjessāmī’’ti suvaṇṇapupphehi gandhajātehi ca pūritāni caṅkoṭakāni gāhāpetvā gantukāmā [Pg.144] sasuraṃ āpucchitvā tena ‘‘tvaṃ garubhārā, tattha ca mahājanasammaddo, pupphagandhāni pesetvā idheva hohī’’ti vuttāpi saddhājātā ‘‘yadipi me tattha jīvitantarāyo siyā, gantāva pūjāsakkāraṃ karissāmī’’ti taṃ vacanaṃ aggahetvā saparivārā tattha gantvā gandhapupphādīhi pūjetvā katañjalī aṭṭhāsi. Tasmiñca samaye theraṃ pūjetuṃ āgatānaṃ rājaparisānaṃ hatthī matto hutvā taṃ padesaṃ upagañchi. Taṃ disvā maraṇabhayabhītesu manussesu palāyantesu janasammaddena patitaṃ pesavatiṃ mahājano akkamitvā māresi. Sā pūjāsakkāraṃ katvā theragatāya saddhāya sampannacittā eva kālaṃ katvā tāvatiṃsabhavane nibbatti, accharāsahassañcassā parivāro ahosi.

Pesavatī, hearing of the Elder's Parinibbāna, thought, 'I will go and pay homage.' She had baskets filled with golden flowers and fragrant substances taken, and wishing to go, she asked leave of her father-in-law. Although he told her, 'You are heavily pregnant, and there is a great crowd there. Send the flowers and fragrances and stay right here,' she, in whom faith had arisen, did not heed his words, saying, 'Even if there should be a danger to my life there, I will still go and perform acts of homage and honor.' She went there with her retinue, paid homage with fragrances, flowers, and so on, and stood with hands clasped in reverence. At that time, an elephant belonging to the royal retinue that had come to pay homage to the Elder went into musth and approached that place. Seeing it, while the people, frightened by the fear of death, were fleeing, Pesavatī fell in the crush of the crowd, and the great crowd trampled her to death. She, having performed acts of homage and honor, with a mind endowed with faith directed toward the Elder, passed away and was reborn in the Tāvatiṃsa realm; and a thousand celestial nymphs became her retinue.

Sā tāvadeva attano dibbasampattiṃ oloketvā ‘‘kīdisena nu kho puññena mayā esā laddhā’’ti, tassā hetuṃ upadhārentī theraṃ uddissa kataṃ pūjāsakkāraṃ disvā, ratanattaye abhippasannamānasā satthāraṃ vandituṃ accharāsahassaparivutā saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍitattabhāvā sumahatiyā deviddhiyā cando viya ca sūriyo viya ca dasa disā obhāsayamānā saha vimānena āgantvā vimānato oruyha bhagavantaṃ vanditvā añjaliṃ paggayha aṭṭhāsi. Tena ca samayena āyasmā vaṅgīso bhagavato samīpe nisinno bhagavantaṃ evamāha ‘‘paṭibhāti maṃ bhagavā imissā devatāya katakammaṃ pucchitu’’nti. ‘‘Paṭibhātu taṃ, vaṅgīsā’’ti bhagavā avoca. Atha āyasmā vaṅgīso tāya devatāya katakammaṃ pucchitukāmo paṭhamaṃ tāvassā vimānaṃ saṃvaṇṇento āha –

At that very moment, that devatā, looking at her own divine splendor, thought, 'By what kind of merit, indeed, has this been obtained by me?' While reflecting on its cause, she saw the homage and honor she had performed on account of the Elder. With a mind exceedingly serene with faith in the Triple Gem, in order to pay homage to the Teacher, surrounded by a thousand celestial nymphs, her being adorned with ornaments weighing sixty cartloads, illuminating the ten directions with very great divine power like the moon and like the sun, she came together with her celestial mansion. Having descended from the mansion, she paid homage to the Blessed One and stood with her hands raised in reverence. And at that time, the Venerable Vaṅgīsa was seated near the Blessed One and said this to the Blessed One: 'It occurs to me, Blessed One, to ask this devatā about the kamma she has done.' The Blessed One said, 'Let it occur to you, Vaṅgīsa.' Then the Venerable Vaṅgīsa, wishing to ask about the kamma done by that devatā, first, praising her celestial mansion, said:

646.

646.

‘‘Phalikarajatahemajālachannaṃ, vividhacitratalamaddasaṃ surammaṃ;

Byamhaṃ sunimmitaṃ toraṇūpapannaṃ, rucakupakiṇṇamidaṃ subhaṃ vimānaṃ.

I saw this beautiful, delightful celestial mansion, a dwelling covered with nets of crystal, silver, and gold, having various colorful surfaces, well-constructed, endowed with archways, and strewn with golden sand.

647.

647.

‘‘Bhāti ca dasa disā nabheva suriyo, sarade tamonudo sahassaraṃsī;

Tathā tapati midaṃ tava vimānaṃ, jalamiva dhūmasikho nise nabhagge.

Just as the thousand-rayed sun, the dispeller of darkness, shines in the ten directions in the autumn sky, so too does this celestial mansion of yours blaze, like a blazing fire at night in the vault of the sky.

648.

648.

‘‘Musatīva [Pg.145] nayanaṃ sateratāva, ākāse ṭhapitamidaṃ manuññaṃ;

Vīṇāmurajasammatāḷaghuṭṭhaṃ, iddhaṃ indapuraṃ yathā tavedaṃ.

Delightful, established in the sky, it steals the eye like a flash of lightning. Resounding with lutes, drums, and well-struck cymbals, this prosperous mansion of yours is like the city of Indra.

649.

649.

‘‘Padumakumuduppalakuvalayaṃ, yodhikabandhukanojakā ca santi;

Sālakusumitapupphitā asokā, vividhadumaggasugandhasevitamidaṃ.

Here there are lotuses, white water lilies, blue lotuses, and blue water lilies, as well as yodhikā, bandhuka, and nojakā flowers. Sāla trees are in bloom and asoka trees are in flower; this place is pervaded by the sweet fragrance of various excellent trees.

650.

650.

‘‘Saḷalalabujabhujakasaṃyuttā, kusakasuphullitalatāvalambinīhi;

Maṇijālasadisā yasassinī, rammā pokkharaṇī upaṭṭhitā te.

Before you stands a lovely lotus pond, glorious and like a net of jewels, surrounded by pine, breadfruit, and bhujaka trees, and by kusa grass and well-blossomed hanging vines.

651.

651.

‘‘Udakaruhā ca yetthi pupphajātā, thalajā ye ca santi rukkhajātā;

Mānusakāmānussakā ca dibbā, sabbe tuyhaṃ nivesanamhi jātā.

Whatever kinds of flowers are water-born and whatever kinds of trees are land-born, as well as sensual pleasures human, non-human, and divine—all have arisen here in your dwelling.

652.

652.

‘‘Kissa saṃyamadamassayaṃ vipāko, kenāsi kammaphalenidhūpapannā;

Yathā ca te adhigatamidaṃ vimānaṃ, tadanupadaṃ avacāsiḷārapamhe’’ti.

Of what restraint and self-control is this the result? By what fruit of action have you come to be here? And how was this celestial mansion obtained by you? Explain this in detail, O noble one.

646. Tattha phalikarajatahemajālachannanti phalikamaṇīhi rajatahemajālehi ca chāditaṃ, phalikamaṇimayāhi bhittīhi rajatahemamayehi jālehi ca samantato heṭṭhā ca upari ca chāditaṃ, vividhavaṇṇānaṃ vicittasannivesānañca talānaṃ bhūmīnaṃ vasena vividhacitratalaṃ addasaṃ passiṃ. Surammanti suṭṭhu ramaṇīyaṃ. Viharitukāmā vasanti etthāti byamhaṃ, bhavanaṃ. Toraṇūpapannanti vividhamālākammādivicittena sattaratanamayena toraṇena upetaṃ. Toraṇanti vā dvārakoṭṭhakapāsādassa nāmaṃ, tena ca anekabhūmakena [Pg.146] vicittākārena taṃ vimānaṃ upetaṃ. Rucakupatiṇṇanti suvaṇṇavālikāhi okiṇṇaṅgaṇaṃ. Vālikasadisā hi suvaṇṇakhaṇḍā rucā nāma, rucameva rucakanti vuttaṃ. Subhanti sobhati, suṭṭhu bhātīti vā subhaṃ. Vimānanti visiṭṭhamānaṃ, pamāṇato mahantanti attho.

646. Therein, 'covered with crystal, silver, and golden lattices' means covered with crystal gems and with nets of silver and gold; covered on all sides, below, and above with walls made of crystal gems and with nets made of silver and gold. By means of surfaces and grounds of various colors and intricate arrangements, I saw a celestial mansion with various wonderful surfaces. 'Surammaṃ' means exceedingly delightful. Because those who desire to dwell, dwell herein, it is a 'byamhaṃ', a dwelling. 'Toraṇūpapannaṃ' means endowed with an archway made of the seven kinds of gems, adorned with various garland-works and so on. Or, 'toraṇa' is the name for a gateway-mansion, and that celestial mansion is endowed with that multi-storied and intricately formed mansion. 'Rucakūpakiṇṇaṃ' means having a courtyard strewn with golden sand. Indeed, fragments of gold similar to sand are called 'rucā', and 'rucā' itself is called 'rucaka'. 'Subhaṃ' means 'beautiful' because it shines, or it is 'subhaṃ' because it shines well. 'Vimānaṃ' means of distinguished measure; the meaning is that it is great in size.

647. Bhātīti jotati ujjalati. Nabheva suriyoti ākāse ādicco viya. Saradeti saradasamaye. Tamonudoti andhakāraviddhaṃsano. Tathā tapati midanti yathā saradakāle sahassaraṃsī sūriyo, tathā tapati dibbati idaṃ tava vimānaṃ, ma-kāro padasandhikaro. Jalamiva dhūmasikhoti jalanto aggi viya. Aggi hi tassa aggato dhūmo paññāyatīti ‘‘dhūmasikho dhūmaketū’’ti ca vuccati. Niseti nisati, rattiyanti attho. Nabhaggeti nabhakoṭṭhāse, ākāsapadeseti vuttaṃ hoti. ‘‘Nagagge’’ti vā pāṭho, pabbatasikhareti attho. Idaṃ tava vimānanti yojanā.

647. 'Bhāti' means it shines, it blazes. 'Nabheva suriyo' means like the sun in the sky. 'Sarade' means in the autumn season. 'Tamonudo' means dispeller of darkness. 'Tathā tapati midaṃ' means just as the thousand-rayed sun shines in the autumn season, so this celestial mansion of yours shines and blazes; the letter 'ma' is for euphonic conjunction. 'Jalamiva dhūmasikho' means like a blazing fire. Indeed, because smoke appears from the tip of a fire, fire is called 'dhūmasikho' (smoke-crested) and 'dhūmaketu' (smoke-bannered). 'Nise' means at night; the meaning is 'in the night-time'. 'Nabhagge' means in a portion of the sky; that is to say, in a region of the sky. Or, there is the reading 'nagagge'; the meaning is 'on a mountain peak'. The construction is: 'this celestial mansion of yours'.

648. Musatīva nayananti ativiya attano pabhassaratāya paṭihanantaṃ dassanakiccaṃ kātuṃ adentaṃ olokentānaṃ cakkhuṃ musati viya. Tenāha ‘‘sateratāvā’’ti, vijjulatā viyāti attho. Vīṇāmurajasammatāḷaghuṭṭhanti mahatīādivīṇānaṃ bheriādipaṭahānaṃ hatthatāḷakaṃsatāḷānañca saddehi ghositaṃ ekaninnādaṃ. Iddhanti devaputtehi devadhītāhi dibbasampattiyā ca samiddhaṃ. Indapuraṃ yathāti sudassananagaraṃ viya.

648. ‘Musatīva nayanaṃ’ means: by its excessive brilliance, it strikes the eye-sensitivity, not allowing the function of seeing to be performed, as if stealing from the eyes of those who look. Therefore, he said, ‘sateratāvā,’ meaning like a flash of lightning. ‘Vīṇāmurajasammatāḷaghuṭṭhaṃ’ means resounded with a single, unified roar by the sounds of lutes such as the Mahatī, drums such as the bheri, hand-clapping, and cymbals. ‘Iddhaṃ’ means endowed with divine sons, divine daughters, and divine prosperity. ‘Indapuraṃ yathā’ means like the city Sudassana.

649. Padumāni ca kumudāni ca uppalāni ca kuvalayāni ca padumakumuduppalakuvalayanti ekattavasena vuttaṃ. Atthīti vacanaṃ pariṇāmetvā yojetabbaṃ. Tattha padumaggahaṇena puṇḍarīkampi gahitaṃ, kumudaggahaṇena setarattabhedāni sabbāni kumudāni, uppalaggahaṇena rattauppalaṃ sabbā vā uppalajāti, kuvalayaggahaṇena nīluppalameva gahitanti veditabbaṃ. Yodhikabandhukanojakā ca santīti ca-kāro nipātamattaṃ, yodhikabandhujīvakaanojakarukkhā ca santīti attho. Keci ‘‘anojakāpi santī’’ti pāṭhaṃ vatvā ‘‘anojakāpīti vuttaṃ hotī’’ti atthaṃ vadanti. Sālakusumitapupphitā asokāti sālā kusumitā pupphitā asokāti yojetabbaṃ[Pg.147]. Vividhadumaggasugandhasevitamidanti nānāvidhānaṃ uttamarukkhānaṃ sobhanehi gandhehi sevitaṃ paribhāvitaṃ idaṃ te vimānanti attho.

649. ‘Padumāni ca kumudāni ca uppalāni ca kuvalayāni ca’ are spoken of collectively as ‘padumakumuduppalakuvalayaṃ.’ The word ‘atthi’ should be transposed and construed. Therein, by taking ‘paduma,’ the puṇḍarīka is also taken; by taking ‘kumuda,’ all kumudas of the white and red varieties are taken; by taking ‘uppala,’ the red uppala or all species of uppala are taken; and by taking ‘kuvalaya,’ only the nīluppala is taken—this should be understood. In ‘Yodhikabandhukanojakā ca santi,’ the particle ‘ca’ is merely a particle; the meaning is: there are yodhikā, bandhujīvaka, and anojakā trees. Some, stating the reading ‘anojakāpi santi,’ say the meaning is ‘anojakā are also present.’ ‘Sālakusumitapupphitā asokā’ should be construed as: sāla trees are blossomed and asoka trees are in flower. ‘Vividhadumaggasugandhasevitamidaṃ’ means: this mansion of yours is frequented and pervaded by the excellent fragrances of various superior trees.

650. Saḷalalabujabhujakasaṃyuttāti tīre ṭhitehi saḷalehi labujehi bhujakarukkhehi ca sahitā. Bhujako nāma eko sugandharukkho devaloke ca gandhamādane ca atthi, aññattha natthīti vadanti. Kusakasuphullitalatāvalambinīhīti kusakehi tālanāḷikerādīhi tiṇajātīhi olambamānāhi santānakavalliādīhi suṭṭhu kusumitalatāhi ca saṃyuttāti yojanā. Maṇijālasadisāti maṇijālasadisajalā. ‘‘Maṇijalasadisā’’tipi pāḷi, maṇisadisajalāti attho. Yasassinīti devatāya ālapanaṃ. Upaṭṭhitā teti yathāvuttaguṇā ramaṇīyā pokkharaṇī tava vimānasamīpe ṭhitā.

650. “Saḷalalabujabhujakasaṃyuttā” means accompanied by saḷala trees, labuja trees, and bhujaka trees standing on the bank. The bhujaka is a fragrant tree that exists in the deva realm and on Mount Gandhamādana; they say it exists nowhere else. “Kusakasuphullitalatāvalambinīhi” is to be construed as: connected with kusa grass, with grass species such as palmyra palms and coconut palms, and with well-flowered hanging vines such as the santānaka creeper. “Maṇijālasadisā” means having water like a net of jewels. “Maṇijalasadisā” is also a reading in the Pāli; the meaning is: having water like an emerald. “Yasassinī” is an address to the deity. “Upaṭṭhitā te” means: the delightful pond with the aforementioned qualities is situated near your mansion.

651. Udakaruhāti yathāvutte padumādike sandhāya vadati. Yetthīti ye atthi. Thalajāti yodhikādikā. Ye ca santīti ye aññepi rukkhajātā pupphūpagā ca phalūpagā ca, tepi tava vimānasamīpe santiyeva.

651. “Udakaruhā” refers to the aforementioned lotuses and so on. “Yetthi” is to be divided as “ye atthi” (those that exist). “Thalajā” refers to the yodhikā and other such trees. “Ye ca santi” means whatever other tree species there are that bear flowers and bear fruit—they too exist indeed near your mansion.

652. Kissa saṃyamadamassayaṃ vipākoti kāyasaṃyamādīsu kīdisassa saṃyamassa, indriyadamanādīsu kīdisassa damassa ayaṃ vipāko. Kenāsīti aññameva upapattinibbattakaṃ, aññaṃ upabhogasukhanibbattakaṃ hotīti ‘‘kenāsi kammaphalenidhūpapannā’’ti vatvā puna ‘‘yathā ca te adhigatamidaṃ vimāna’’nti āha. Tattha kammaphalenāti kammaphalena vipaccituṃ āraddhenāti vacanaseso, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Tadanupadaṃ avacāsīti taṃ kammaṃ mayā vuttapadassa anupadaṃ anurūpapadaṃ katvā katheyyāsi. Aḷārapamheti bahalasaṃhatapakhume, gopakhumeti adhippāyo.

652. “Kissa saṃyamadamassayaṃ vipāko” means: of what kind of restraint among bodily restraint and so on, and of what kind of taming among the taming of the faculties and so on, is this the result? “Kenāsi” is asked because the kamma that brings about rebirth is one thing, and the kamma that brings about the pleasure of enjoyment is another. Therefore, having said, “By what fruit of kamma have you attained this?”, he then said, “And how was this celestial mansion obtained by you?”. Therein, “kammaphalena” means “by the fruit of kamma that has begun to ripen”; this is the remainder of the statement to be understood. And this is an instrumental case in the sense of indicating a particular state. “Tadanupadaṃ avacāsi” means: you should explain that kamma, making your words correspond to the question I have asked. “Aḷārapamhe” means: O devī with thick, dense eyelashes. The intention is: with eyelashes like those of a calf.

Atha devatā āha –

Then the deity said:

653.

653.

‘‘Yathā ca me adhigatamidaṃ vimānaṃ, koñcamayūracakora saṅghacaritaṃ;

Dibyapilavahaṃsarājaciṇṇaṃ, dijakāraṇḍavakokilābhinaditaṃ.

“And how I obtained this celestial mansion: frequented by flocks of herons, peacocks, and partridges; resorted to by divine waterfowl and royal swans; resounding with the calls of birds, ducks, and cuckoos.

654.

654.

‘‘Nānāsantānakapuppharukkhavividhā[Pg.148], pāṭalijambuasokarukkhavantaṃ;

Yathā ca me adhigatamidaṃ vimānaṃ, taṃ te pavedayāmi suṇohi bhante.

“Diverse with various santānaka creepers and flowering trees, possessing trumpet-flower, rose-apple, and asoka trees—and how this celestial mansion was obtained by me, that I will declare to you. Listen, venerable sir.”

655.

655.

‘‘Magadhavarapuratthimena, nālakagāmo nāma atthi bhante;

Tattha ahosiṃ pure suṇisā, pesavatīti tattha jāniṃsu mamaṃ.

“To the east of the supreme country of Magadha, there is a village named Nālaka, venerable sir. There I was formerly a daughter-in-law; they knew me there as Pesavatī.”

656.

656.

‘‘Sāhamapacitatthadhammakusalaṃ, devamanussapūjitaṃ mahantaṃ;

Upatissaṃ nibbutamappameyyaṃ, muditamanā kusumehi abbhukiriṃ.

“I, with a joyful mind, scattered flowers over Upatissa—the honored one, skilled in welfare and Dhamma, revered by devas and humans, the great, the immeasurable, the extinguished one.”

657.

657.

‘‘Paramagatigatañca pūjayitvā, antimadehadharaṃ isiṃ uḷāraṃ;

Pahāya mānusakaṃ samussayaṃ, tidasagatā idha māvasāmi ṭhāna’’nti.

“Having honored the noble sage bearing his final body, him who has gone to the supreme goal, I abandoned my human frame; having gone to the Tidasā devas, I dwell here in this place.”

653. Tattha koñcamayūracakorasaṅghacaritanti sārasasikhaṇḍikumbhakārakukkuṭagaṇehi tattha tattha vicaritaṃ. Dibyapilavahaṃsarājaciṇṇanti udake pilavitvā vicaraṇato ‘‘pilavā’’ti laddhanāmehi udakasakuṇehi haṃsarājehi ca tahiṃ tahiṃ vicaritaṃ. Dijakāraṇḍavakokilābhinaditanti kāraṇḍavehi kādambehi kokilehi aññehi ca dijehi abhināditaṃ.

653. Herein, “koñcamayūracakorasaṅghacaritaṃ” means frequented here and there by flocks of cranes, peacocks, partridges, and fowls. “Dibyapilavahaṃsarājaciṇṇaṃ” means frequented here and there by waterfowl—which have obtained the name ‘pilava’ because they travel by floating on water—and by royal swans. “Dijakāraṇḍavakokilābhinaditaṃ” means resounded by sheldrakes, kādamba geese, cuckoos, and other birds.

654. Nānāsantānakapuppharukkhavividhāti nānāvidhasākhāpasākhavantā nānāpuppharukkhā nānāsantānakapuppharukkhā, tehi vividhaṃ cittākāraṃ vicittasannivesaṃ nānāsantānakapuppharukkhavividhā. ‘‘Vividha’’nti hi vattabbe ‘‘vividhā’’ti vuttaṃ. Santānakāti hi kāmavalliyo, nānāvidhapuppharukkhā ca vividhā ettha santi[Pg.149], tehi vā vividhanti nānāsantānakapuppharukkhavividhā. ‘‘Nānāsantānakapuppharukkhavividhaṃ, pāṭalijambuasokarukkhavanta’’nti ca keci paṭhanti. Tehi ‘‘puppharukkhā santī’’ti padaṃ ānetvā sambandhitabbaṃ. ‘‘Puppharukkhā’’ti vā avibhattikaniddeso, puppharakkhanti vuttaṃ hoti.

654. “Nānāsantānakapuppharukkhavividhā”: This means santānaka creepers having various kinds of branches and minor branches, and various flowering trees. By these, it has a variegated appearance and a variegated arrangement; thus it is “nānāsantānakapuppharukkhavividhā”. Indeed, where “vividhaṃ” should be said, “vividhā” is said. Indeed, “santānakā” are wish-fulfilling creepers. And various kinds of flowering trees exist here. Or, because it is diverse by means of them, it is “nānāsantānakapuppharukkhavividhā”. Some also recite it as “nānāsantānakapuppharukkhavividhaṃ, pāṭalijambuasokarukkhavantaṃ”. With these words, the phrase “puppharukkhā santi” should be brought in and connected. Alternatively, “puppharukkhā” is a description without inflection; it is said to mean “puppharukkhaṃ”.

655. Magadhavarapuratthimenāti magadhavare puratthimena, abhisambodhiṭṭhānatāya uttame magadharaṭṭhe puratthimadisāya. Tattha ahosiṃ pure suṇisāti pubbe ahaṃ tasmiṃ nālakagāme ekasmiṃ gahapatikule suṇisā suṇhā ahosiṃ.

655. “Magadhavarapuratthimena” means: in the eastern part of the excellent Magadha countries; or alternatively, in the eastern direction in the excellent Magadha country, which is supreme because it is the place of perfect enlightenment. “Tattha ahosiṃ pure suṇisā” means: formerly, in a previous existence, I was a daughter-in-law in a certain householder's family in that Nālaka village.

656. Sāti sayaṃ. Atthe ca dhamme ca kusaloti atthadhammakusalo, bhagavā. Apacito atthadhammakusalo etenāti apacitatthadhammakusalo, dhammasenāpati, taṃ. Apacitaṃ vā apacayo, nibbānaṃ, tasmiṃ avasiṭṭhaatthadhamme ca kusalaṃ, apacite vā pūjanīye atthe dhamme nirodhe magge ca kusalaṃ. Mahantehi uḷārehi sīlakkhandhādīhi samannāgatattā mahantaṃ. Kusumehīti ratanamayehi itarehi ca kusumehi.

656. “Sāhaṃ” means “I, that woman”. “Atthadhammakusalo” means skilled in the benefits (attha) and the causes (dhamma); this refers to the Blessed One. “Apacitatthadhammakusalo” means he by whom the one skilled in the benefits and causes (the Blessed One) is revered; this refers to the General of the Dhamma (Sāriputta). Or alternatively, “apacita” or “apacayo” means the destruction (of rebirth-linking), which is Nibbāna; in this sense, the compound means skilled in the remaining benefits and causes apart from that Nibbāna. Or alternatively, skilled in the revered and worshipful benefit and cause, which are Cessation (nirodha) and the Path (magga). “Mahantaṃ” (great) is so called because of being endowed with the great and lofty aggregates of virtue and so forth. “Kusumehi” means with flowers made of jewels and with other flowers.

657. Paramagatigatanti anupādisesanibbānaṃ pattaṃ. Samussayanti sarīraṃ. Tidasagatāti tidasabhavanaṃ gatā, tāvatiṃsaṃ devanikāyaṃ upapannā. Idhāti imasmiṃ devaloke. Āvasāmi ṭhānanti imaṃ vimānaṃ adhivasāmi. Sesaṃ vuttanayameva.

657. “Paramagatigataṃ” means having attained Nibbāna without remainder of aggregates. “Samussayaṃ” means the body. “Tidasagatā” means having gone to the realm of the Thirty-three, having been reborn among the host of Tāvatiṃsa devas. “Idha” means in this deva world. “Āvasāmi ṭhānaṃ” means I dwell presiding over this celestial mansion. The rest is just as has been explained.

Evaṃ āyasmatā vaṅgīsena devatāya ca kathitakathāmaggaṃ aṭṭhuppattiṃ katvā bhagavā sampattaparisāya vitthārena dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

Thus, having established the occasion from the course of the conversation spoken by the Venerable Vaṅgīsa and the deity, the Blessed One taught the Dhamma in detail to the assembly that had gathered. That teaching was for the welfare of the great multitude.

Pesavatīvimānavaṇṇanā niṭṭhitā.

The Explanation of the Pesavatī Mansion is concluded.

8. Mallikāvimānavaṇṇanā

8. The Explanation of the Mallikā Mansion

Pītavatthe [Pg.150] pītadhajeti mallikāvimānaṃ. Tassa kā uppatti? Dhammacakkappavattanamādiṃ katvā yāva subhaddaparibbājakavinayanā katabuddhakicce kusinārāyaṃ upavattane mallarājūnaṃ sālavane yamakasālānamantare visākhapuṇṇamāyaṃ paccūsavelāyaṃ anupādisesāya nibbānadhātuyā parinibbute bhagavati lokanāthe devamanussehi tassa sarīrapūjāya kayiramānāya tadā kusinārāyaṃ vasamānā bandhulamallassa bhariyā mallarājaputtī mallikā nāma upāsikā saddhā pasannā visākhāya mahāupāsikāya pasādhanasadisaṃ attano mahālatāpasādhanaṃ gandhodakena dhovitvā dukūlacumbaṭakena majjitvā aññañca bahuṃ gandhamālādiṃ gahetvā bhagavato sarīraṃ pūjesi. Ayamettha saṅkhepo, vitthārato pana mallikāvatthu dhammapadavaṇṇanāyaṃ āgatameva.

This is the Vimanavatthu of Mallikā, beginning 'Clad in yellow, with a yellow banner.' What is its origin? When the Blessed One, the refuge of the world, had completed the duties of a Buddha—from the setting in motion of the Wheel of Dhamma up to the taming of the wandering ascetic Subhadda—and had attained Parinibbāna with the Nibbāna-element that is without remainder, at dawn on the full-moon day of Visākha, between the twin sāla trees in the sāla grove of the Malla kings at Upavattana in Kusinārā; at that time, while devas and humans were venerating His bodily relics, the female lay follower named Mallikā, a Malla princess and the wife of Bandhula the Malla, who was dwelling in Kusinārā, being endowed with faith and confidence, washed her great Mahālatā adornment, which was like the adornment of the great female lay follower Visākhā, with fragrant water, polished it with a fine cloth, and taking many other perfumes, garlands, and so forth, she venerated the bodily relics of the Blessed One. This is the summary here. In detail, however, the story of Mallikā is found in the Dhammapada commentary.

Sā aparabhāge kālaṃ katvā tāvatiṃsesu nibbatti, tena pūjānubhāvena assā aññehi asādhāraṇā uḷārā dibbasampatti ahosi. Vatthālaṅkāravimānāni sattaratanasamujjalāni visesato siṅgīsuvaṇṇobhāsāni ativiya pabhassarāni sabbā disā āsiñcamānāva suvaṇṇarasadhārāpiñjarā karonti. Athāyasmā nārado devacārikaṃ caranto taṃ disvā upagañchi. Sā taṃ disvā vanditvā añjaliṃ paggayha aṭṭhāsi. So taṃ –

In a later time, she passed away and was reborn in the Tāvatiṃsa realm. Through the power of that veneration, there arose for her a sublime divine fortune, uncommon to others. Her garments, ornaments, and mansion were radiant with the seven kinds of jewels. Especially, being brilliant with the radiance of siṅgī-gold and exceedingly effulgent, they made all directions tawny-gold, as if pouring out a stream of liquid gold. Then, the Venerable Nārada, while wandering on tour in the deva realm, saw her and approached. She, seeing him, paid homage, and raising her joined palms, she stood still. He asked her:

658.

658.

‘‘Pītavatthe pītadhaje, pītālaṅkārabhūsite;

Pītantarāhi vaggūhi, apiḷandhāva sobhasi.

“O you who are clad in yellow garments, with a yellow banner, adorned with yellow ornaments; with beautiful yellow upper-garments, you shine even when unadorned.

659.

659.

‘‘Kā kambukāyūradhare, kañcanāveḷabhūsite;

Hemajālakasañchanne, nānāratanamālinī.

“Who are you, O wearer of golden bracelets and armlets, adorned with golden ear-pendants, covered with a golden net, and garlanded with various gems?

660.

660.

‘‘Sovaṇṇamayā lohitaṅgamayā ca, muttāmayā veḷuriyamayā ca;

Masāragallā sahalohitaṅgā, pārevatakkhīhi maṇīhi cittatā.

“They are made of gold and of ruby, of pearl and of beryl; of masāragalla gems together with rubies, and are variegated with gems the color of a pigeon's eye.

661.

661.

‘‘Koci [Pg.151] koci ettha mayūrasussaro, haṃsassarañño karavīkasussaro;

Tesaṃ saro suyyati vaggurūpo, pañcaṅgikaṃ tūriyamivappavāditaṃ.

“Among these, some have the beautiful sound of a peacock, another has the sound of a haṃsa, and another the beautiful sound of a karavīka. Their charming sound is heard, like a five-limbed musical instrument, well-played.”

662.

662.

‘‘Ratho ca te subho vaggu, nānāratanacittito;

Nānāvaṇṇāhi dhātūhi, suvibhattova sobhati.

“And your chariot is beautiful and pleasing, adorned with various jewels; being well-proportioned with elements of diverse colors, it shines splendidly.

663.

663.

‘‘Tasmiṃ rathe kañcanabimbavaṇṇe, yā tvaṃ ṭhitā bhāsasimaṃ padesaṃ;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. – pucchi;

“On that chariot, which has the hue of a golden image, you stand illuminating this region. O goddess, being asked, please declare: of what deed is this the fruit?” he asked.

658. Tattha pītavattheti parisuddhacāmīkarapabhassaratāya pītobhāsanivāsane. Pītadhajeti vimānadvāre rathe ca samussitahemamayavipulaketubhāvato pītobhāsadhaje. Pītālaṅkārabhūsiteti pītobhāsehi ābharaṇehi alaṅkate. Satipi alaṅkārānaṃ nānāvidharaṃsijālasamujjalavividharatanavicittabhāve tādisasucaritavisesanibbattatāya pana suparisuddhacāmīkaramarīcijālavijjotitattā visesato pītanibhāsāni tassā ābharaṇāni ahesuṃ. Pītantarāhīti pītavaṇṇehi uttariyehi. ‘‘Santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabba’’ntiādīsu (pārā. 523-524) nivāsane antarasaddo āgato, idha pana ‘‘antarasāṭakā’’tiādīsu viya uttariye daṭṭhabbo. Antarā uttariyaṃ uttarāsaṅgo upasaṃbyānanti pariyāyasaddā ete. Vaggūhīti sobhanehi saṇhamaṭṭhehi. Apiḷandhāva sobhasīti tvaṃ imehi alaṅkārehi analaṅkatāpi attano rūpasampattiyāva sobhasi. Te pana alaṅkārā tava sarīraṃ patvā sobhanti, tasmā analaṅkatāpi tvaṃ alaṅkatasadisīti adhippāyo.

658. Herein, pītavatthe (O you clad in yellow) means one wearing a lower garment of yellow lustre, on account of its having the radiance of pure refined gold. Pītadhaje (O you with a yellow banner) means one with a banner of yellow lustre, on account of there being vast banners made of gold raised high at the mansion gate and on the chariot. Pītālaṅkārabhūsite (O you adorned with yellow ornaments) means one decorated with ornaments of yellow lustre. Although the ornaments were variegated with various gems sparkling with nets of diverse rays, yet because they were produced by such a special good deed, they were illumined by a net of rays from very pure refined gold, and thus her ornaments were especially of a yellow lustre. Pītantarāhi (with yellow upper-garments) means with upper garments of yellow color. In passages such as, “At most a robe with an inner and outer garment is to be accepted by that bhikkhu,” the word antara (inner) is used for the lower garment, but here it should be understood as the upper garment, as in phrases like antarasāṭaka (inner shawl). The words antarā, uttariyaṃ, uttarāsaṅgo, and upasaṃbyānaṃ are synonyms. Vaggūhi (beautiful) means beautiful, fine, and smooth. Apiḷandhāva sobhasi (you shine even when unadorned) means: you, even unadorned by these ornaments, shine by your own accomplishment of beauty. Those ornaments, however, shine upon reaching your body; therefore, even when unadorned, you are like one who is adorned—this is the meaning.

659. Kā kambukāyūradhareti kā tvaṃ kataradevanikāyapariyāpannā suvaṇṇamayaparihārakadhare, suvaṇṇamayakeyūradhare vā. Kambuparihārakanti ca hatthālaṅkāraviseso vuccati, kāyūranti bhujālaṅkāraviseso. Atha vā kambūti suvaṇṇaṃ, tasmā kambukāyūradhare suvaṇṇamayabāhābharaṇadhareti [Pg.152] attho. Kañcanāveḷabhūsiteti kañcanamayāveḷapiḷandhanabhūsite. Hemajālakasañchanneti ratanaparisibbitena hemamayena jālakena chāditasarīre. Nānāratanamālinīti nakkhattamālāya viya kāḷapakkharattiyaṃ sīse paṭimukkāhi vividhāhi ratanāvalīhi nānāratanamālinī kā tvanti pucchati.

659. Kā kambukāyūradhare means: Who are you, belonging to which assembly of devas, wearing golden bracelets or golden armlets? And kambuparihāraka is said to be a specific type of hand ornament; kāyūra is a specific type of arm ornament. Alternatively, kambu means gold; therefore, kambukāyūradhare means 'one who wears golden arm-ornaments'. Kañcanāveḷabhūsite means 'adorned with golden coil-ornaments'. Hemajālakasañchanne means 'with a body covered by a golden net interwoven with gems'. Regarding Nānāratanamālinī, he asks, 'Who are you, adorned with various jeweled garlands, with diverse rows of jewels worn on your head like a garland of stars on a dark-fortnight night?'

660. Sovaṇṇamayātiādi yāhi ratanamālāhi sā devatā nānāratanamālinīti vuttā, tāsaṃ dassanaṃ. Tattha sovaṇṇamayāti siṅgīsuvaṇṇamayā mālā. Lohitaṅgamayāti padumarāgādirattamaṇimayā. Masāragallāti masāragallamaṇimayā. Sahalohitaṅgāti lohitaṅgamaṇimayāhi saddhiṃ kabaramaṇimayā ceva lohitaṅgasaṅkhātarattamaṇimayā cāti attho. Pārevatakkhīhi maṇīhi cittatāti pārevatakkhisadisehi maṇīhi yathāvuttamaṇīhi ca saṅkhatacittabhāvā imā tava kesahatthe ratanamālāti adhippāyo.

660. Sovaṇṇamayā and so forth: this is a description of the jeweled garlands by which that deity is called nānāratanamālinī. Therein, sovaṇṇamayā means garlands made of siṅgī-gold. Lohitaṅgamayā means made of red gems such as rubies and so forth. Masāragallā means made of masāragalla gems. Sahalohitaṅgā means: together with lohitaṅga gems, made of variegated gems and also of red gems known as lohitaṅga; this is the meaning. Pārevatakkhīhi maṇīhi cittatā: the intention is that these jeweled garlands in your mass of hair are variegated by gems resembling pigeon's eyes and by the aforementioned gems.

661. Koci kocīti ekacco ekacco. Etthāti etesu mālādāmesu. Mayūrasussaroti mayūro viya sundaranādo. Haṃsassaraññoti haṃsassaro añño, haṃsasadisassaro aparo. Karavīkasussaroti karavīko viya sobhanassaro. Tesaṃ mālādāmānaṃ yathā mayūrassaro, haṃsassaro, karavīkassaro, evaṃ vaggurūpo madhurākāro saro suyyati. Kimiva? Pañcaṅgikaṃ tūriyamivappavāditaṃ. Yathā kusalena vādite pañcaṅgike tūriye, evaṃ tesaṃ saro suyyati, vaggurūpoti attho. Bhummatthe hi idaṃ upayogavacanaṃ.

661. Koci koci means 'each one'. Ettha means 'in these festoons of garlands'. Mayūrasussara means 'having a beautiful sound like a peacock'. Haṃsassarañño means one has the voice of a swan, another has a voice resembling a swan. Karavīkasussara means 'having a lovely sound like a karavīka bird'. From those festoons of garlands, a sound is heard that is beautiful and sweet, like the call of a peacock, the call of a swan, and the call of a karavīka. Like what? Like a five-constituent musical instrument being played. Just as from a five-constituent instrument played by a skilled musician, so is their sound heard; 'beautiful' is the meaning. For this is a term of reference used in the locative sense.

662. Nānāvaṇṇāhi dhātūhīti anekarūpāhi akkhacakkaīsādiavayavadhātūhi. Suvibhattova sobhatīti avayavānaṃ aññamaññaṃ yuttappamāṇatāya vibhattivibhāgasampattiyā ca suvibhattova hutvā virājati. Atha vā suvibhattovāti kevalaṃ kammanibbattopi susikkhitena sippācariyena vibhattova viracito viya sobhatīti attho.

662. Nānāvaṇṇāhi dhātūhi means: by component elements of many kinds, such as the axle, wheel, and shaft. Suvibhattova sobhati means: because the component parts are mutually of suitable proportions and because it is endowed with the accomplishment of distinct divisions, having become well-proportioned indeed, it shines. Alternatively, suvibhatto means: although merely produced by kamma, it shines as if fashioned and arranged by a well-trained master craftsman. This is the meaning.

663. Kañcanabimbavaṇṇeti sātisayaṃ pītobhāsatāya kañcanabimbakasadise tasmiṃ rathe. Kañcanabimbavaṇṇeti vā tassā devatāya ālapanaṃ[Pg.153], gandhodakena dhovitvā jātihiṅgulakarasena majjitvā dukūlacumbaṭakena majjitakañcanapaṭimāsadiseti attho. Bhāsasimaṃ padesanti imaṃ sakalampi bhūmipadesaṃ bhāsayasi vijjotayasi.

663. Kañcanabimbavaṇṇe means: in that chariot which is like the color of a golden image, because of its exceedingly golden radiance. Alternatively, this word kañcanabimbavaṇṇe is a form of address to that devatā, meaning: having a complexion like a golden image that has been washed with scented water, polished with the juice of pure vermilion, and polished with a cloth of fine linen. This is the meaning. Bhāsasi imaṃ padesaṃ means: you cause to shine, you illuminate this entire region of the earth.

Evaṃ therena pucchitā sāpi devatā imāhi gāthāhi byākāsi –

Thus asked by the Thera, that devatā also answered with these verses:

664.

664.

‘‘Sovaṇṇajālaṃ maṇisoṇṇacittitaṃ, muttācitaṃ hemajālena channaṃ;

Parinibbute gotame appameyye, pasannacittā ahamābhiropayiṃ.

A golden net, adorned with gems and gold, strewn with pearls, and covered with a web of gold—this I, with a confident mind, offered up when Gotama, the immeasurable one, had attained Parinibbāna.

665.

665.

‘‘Tāhaṃ kammaṃ karitvāna, kusalaṃ buddhavaṇṇitaṃ;

Apetasokā sukhitā, sampamodāmanāmayā’’ti.

Having performed that wholesome deed praised by the Buddha, I am free from sorrow, blissful, rejoicing, and unafflicted.

664. Tattha sovaṇṇajālanti sarīrappamāṇena kataṃ suvaṇṇamayaṃ jālaṃ. Maṇisoṇṇacittitanti sīsādiṭṭhānesu sīsūpagagīvūpagādiābharaṇavasena nānāvidhehi maṇīhi ca suvaṇṇena ca cittitaṃ. Muttācitanti antarantarā ābaddhāhi muttāvalīhi ācitaṃ. Hemajālena channanti hemamayena pabhājālena channaṃ. Tañhi nānāvidhehi maṇīhi ceva suvaṇṇena ca cittitaṃ muttāvalīhi ācitampi suparisuddhassa rattasuvaṇṇasseva yebhuyyatāya divākarakiraṇasamphassato ativiya pabhassarena hemamayena pabhājālena sañchāditaṃ ekobhāsaṃ hutvā kañcanādāsaṃ viya tiṭṭhati. Parinibbuteti anupādisesāya nibbānadhātuyā parinibbute. Gotameti bhagavantaṃ gottena niddisati. Appameyyeti guṇānubhāvato paminituṃ asakkuṇeyye. Pasannacittāti kammaphalavisayāya buddhārammaṇāya ca saddhāya pasannamānasā. Abhiropayinti pūjāvasena sarīre ropesiṃ paṭimuñciṃ.

664. Herein, `a golden net` means a net made of gold, made to the measure of His body. `Adorned with gems and gold` means adorned with various kinds of gems and gold in the manner of ornaments for the head, neck, etc., in places such as the head. `Set with pearls` means set with strings of pearls bound in between. `Covered with a golden net` means well covered by a net of radiance made of gold. Indeed, that golden net, though adorned with various kinds of gems and gold and set with strings of pearls, due to the predominance of very pure red gold and its contact with the sun's rays, was well covered by an exceedingly brilliant net of radiance made of gold. Having become a single mass of light, it stood like a golden mirror. `Finally passed away` means having attained final Nibbāna with the Nibbāna-element without residue remaining. `Gotama` indicates the Blessed One by his clan name. `Immeasurable` means one who cannot be measured by the power of his virtues. `With a devoted mind` means having a devoted mind through faith that has both the fruit of kamma and the Buddha as its object. `I placed` means: by way of offering, I placed it on the body; I put it on.

665. Tāhanti taṃ ahaṃ. Kusalanti kucchitasalanādiatthena kusalaṃ. Buddhavaṇṇitanti ‘‘yāvatā, bhikkhave, sattā apadā vā dvipadā vā’’tiādinā (saṃ. ni. 5.139; a. ni. 4.34) sammāsambuddhena pasatthaṃ. Apetasokāti sokahetūnaṃ bhogabyasanādīnaṃ abhāvena apagatasokā. Tena cittadukkhābhāvamāha. Sukhitāti [Pg.154] sañjātasukhā sukhappattā. Etena sarīradukkhābhāvaṃ vadati. Cittadukkhābhāvena cassā pamodāpatti, sarīradukkhābhāvena arogatā. Tenāha ‘‘sampamodāmanāmayā’’ti. Sesaṃ vuttanayameva. Ayañca attho tadā attanā devatāya ca kathitaniyāmeneva saṅgītikāle āyasmatā nāradena dhammasaṅgāhakānaṃ ārocito, te ca taṃ tatheva saṅgahaṃ āropayiṃsūti.

665. In `tāhaṃ`, the division of the word should be made as `taṃ ahaṃ` (that kamma, I). `Wholesome` means wholesome in the sense of cutting off, etc., what is contemptible. `Praised by the Buddha` means praised by the Perfectly Enlightened One by the method beginning with, “Monks, as many as there are beings, whether footless or two-footed…” `Free from sorrow` means free from sorrow due to the absence of the causes of sorrow, such as the destruction of wealth. By that, he speaks of the absence of mental suffering. `Happy` means having arisen happiness, having attained happiness. By this, he speaks of the absence of bodily suffering. Due to the absence of mental suffering, for her there is the attainment of delight; due to the absence of bodily suffering, there is freedom from illness. Therefore, he said, `delighting and free from illness`. The rest is just as has been explained. And this meaning, in the very manner it was spoken at that time by herself and the devatā, was related by the Venerable Nārada to the compilers of the Dhamma at the time of the council, and those compilers included it in the collection in that very way. Thus it should be understood.

Mallikāvimānavaṇṇanā niṭṭhitā.

The commentary on the Mallikā celestial mansion is concluded.

9. Visālakkhivimānavaṇṇanā

9. The Commentary on the Visālakkhī Celestial Mansion

Kā nāma tvaṃ visālakkhīti visālakkhivimānaṃ. Tassa kā uppatti? Bhagavati parinibbute raññā ajātasattunā attanā paṭiladdhā bhagavatā sarīradhātuyo gahetvā rājagahe thūpe ca mahe ca kate rājagahavāsinī ekā mālākāradhītā sunandā nāma upāsikā ariyasāvikā sotāpannā pituṃ gehato pesitaṃ bahuṃ mālañca gandhañca pesetvā devasikaṃ cetiye pūjaṃ kāresi, uposathadivasesu pana sayameva gantvā pūjaṃ akāsi. Sā aparabhāge aññatarena rogena phuṭṭhā kālaṃ katvā sakkassa devarañño paricārikā hutvā nibbatti. Athekadivasaṃ sā sakkena devānamindena saha cittalatāvanaṃ pāvisi. Tattha ca aññāsaṃ devatānaṃ pabhā pupphādīnaṃ pabhāhi paṭihatā hutvā vicittavaṇṇā hoti, sunandāya pana pabhā tāhi anabhibhūtā sabhāveneva aṭṭhāsi. Taṃ disvā sakko devarājā tāya katasucaritaṃ ñātukāmo imāhi gāthāhi pucchi –

“What is your name, O wide-eyed one?”: this is the Visālakkhī Celestial Mansion. What is its origin? When the Blessed One had attained Parinibbāna, and after King Ajātasattu, having taken the bodily relics of the Blessed One that he had obtained, had a stupa and a festival for the relics established in Rājagaha, a certain female lay disciple residing in Rājagaha named Sunandā, the daughter of a garland-maker, who was a noble disciple and a stream-enterer, sent many garlands and perfumes from her father’s house and caused offerings to be made daily at the cetiya. On Uposatha days, however, she herself went and made the offerings. Later, that female lay disciple, being afflicted by a certain disease, passed away and was reborn as an attendant of Sakka, the king of the devas. Then one day, she entered the Cittalatāvana grove together with Sakka, the lord of the devas. And there, the radiance of other devatās, being affected by the radiance of the flowers and so on, becomes variegated in color. The radiance of Sunandā, however, not being overwhelmed by those, stood by its own nature. Seeing this, Sakka, the king of the devas, wishing to know the good deed she had done, asked with these verses:

666.

666.

‘‘Kā nāma tvaṃ visālakkhi, ramme cittalatāvane;

Samantā anupariyāsi, nārīgaṇapurakkhatā.

“O wide-eyed one, what is your name, roaming in this delightful Cittalatāvana? Surrounded by a retinue of women, you wander all around.”

667.

667.

‘‘Yadā devā tāvatiṃsā, pavisanti imaṃ vanaṃ;

Sayoggā sarathā sabbe, citrā honti idhāgatā.

“When the deities of the Thirty-three enter this forest, all with their yokes and chariots, having come here, they become variegated in appearance.”

668.

668.

‘‘Tuyhañca [Pg.155] idha pattāya, uyyāne vicarantiyā;

Kāye na dissatī cittaṃ, kena rūpaṃ tavedisaṃ;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti.

“And as you wander here in the garden, having arrived, your body does not show variegation. By what deed is your form like this? O goddess, being asked, explain: What is the deed whose fruit is this?”

666. Tattha kā nāma tvanti purimattabhāve kā nāma kīdisī nāma tvaṃ, yattha katena sucaritena ayaṃ te īdisī ānubhāvasampatti ahosīti adhippāyo. Visālakkhīti vipulalocane.

666. Therein, Kā nāma tvaṃ (What is your name?) means: 'In a former existence, what was your name and what kind of person were you, by what good conduct done therein did this kind of majestic accomplishment come to be for you?' This is the intention. Visālakkhī means: 'O one with wide eyes.'

667. Yadāti yasmiṃ kāle. Imaṃ vananti imaṃ cittalatānāmakaṃ upavanaṃ. Citrā hontīti imasmiṃ cittalatāvane vicittapabhāsaṃsaggena attano sarīravatthālaṅkārādīnaṃ pakatiobhāsatopi visiṭṭhabhāvappattiyā vicitrākārā honti. Idhāgatāti idha āgatā sampattā, idha vā āgamanahetu.

667. ‘Yadā’ means ‘at which time’. ‘This grove’ (imaṃ vanaṃ) means ‘this grove named Cittalatā’. ‘They become variegated’ (citrā honti) means: in this Cittalatāvana, due to the mingling of variegated radiances, their own bodies, garments, ornaments, and so on, by attaining a state of distinction even beyond their natural splendor, become variegated in appearance. ‘Having come here’ (idhāgatā) means ‘having come here, having arrived,’ or ‘because of the reason for coming here’.

668. Idha pattāyāti imaṃ ṭhānaṃ sampattāya upagatāya. Kena rūpaṃ tavedisanti kena kāraṇena tava rūpaṃ sarīraṃ edisaṃ evarūpaṃ, cittalatāvanassa pabhaṃ abhibhavantaṃ tiṭṭhatīti adhippāyo.

668. ‘Having arrived here’ (idha pattāya) means ‘having come to this place, having arrived’. ‘By what means is your form like this?’ (Kena rūpaṃ tavedisaṃ) means: ‘by what reason is your form, your body, of such a kind, standing overpowering the radiance of the Cittalatāvana?’ This is the intention.

Evaṃ sakkena puṭṭhā sā devatā imāhi gāthāhi byākāsi –

Thus questioned by Sakka, that deity responded with these verses:

669.

669.

‘‘Yena kammena devinda, rūpaṃ mayhaṃ gatī ca me;

Iddhi ca ānubhāvo ca, taṃ suṇohi purindada.

“O Chief of Devas, listen to that deed by which my form and my destiny, and my psychic power and influence, came to be, O Purindada.

670.

670.

‘‘Ahaṃ rājagahe ramme, sunandā nāmupāsikā;

Saddhā sīlena sampannā, saṃvibhāgaratā sadā.

“In lovely Rājagaha, I was a female lay disciple named Sunandā, endowed with faith and virtue, always delighting in sharing.

671.

671.

‘‘Acchādanañca bhattañca, senāsanaṃ padīpiyaṃ;

Adāsiṃ ujubhūtesu, vippasannena cetasā.

“I gave robes and food, lodging and lamps; I gave to the upright with a serene mind.

672.

672.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“On the fourteenth, the fifteenth, and the eighth of the fortnight, and the Pāṭihāriya-pakkha, perfectly endowed with the eight factors.

673.

673.

‘‘Uposathaṃ upavasissaṃ, sadā sīlesu saṃvutā;

Saññamā saṃvibhāgā ca, vimānaṃ āvasāmahaṃ.

“I would observe the Uposatha, ever restrained in the virtues. Through restraint and sharing, I dwell in a celestial mansion.

674.

674.

‘‘Pāṇātipātā [Pg.156] viratā, musāvādā ca saññatā;

Theyyā ca aticārā ca, majjapānā ca ārakā.

“Abstaining from the destruction of life, and restrained from false speech, from stealing and sexual misconduct, and far from intoxicating drinks.

675.

675.

‘‘Pañcasikkhāpade ratā, ariyasaccāna kovidā;

Upāsikā cakkhumato, gotamassa yasassino.

“Delighting in the five training precepts, skilled in the Noble Truths, a female lay disciple of the Visionary, the illustrious Gotama.

676.

676.

‘‘Tassā me ñātikulā dāsī, sadā mālābhihārati;

Tāhaṃ bhagavato thūpe, sabbamevābhiropayiṃ.

“A servant girl from my relatives’ household always brought flowers for me; all of them I offered at the Blessed One’s stupa.

677.

677.

‘‘Uposathe cahaṃ gantvā, mālāgandhavilepanaṃ;

Thūpasmiṃ abhiropesiṃ, pasannā sehi pāṇibhi.

“And on the Uposatha day, having gone with garlands, perfumes, and unguents, I placed them on the stupa, serene, with my own hands.

678.

678.

‘‘Tena kammena devinda, rūpaṃ mayhaṃ gatī ca me;

Iddhi ca ānubhāvo ca, yaṃ mālaṃ abhiropayiṃ.

“By that deed, O Chief of Devas—the garland which I offered—I have my form and my destiny, my psychic power and my influence.

679.

679.

‘‘Yañca sīlavatī āsiṃ, na taṃ tāva vipaccati;

Āsā ca pana me devinda, sakadāgāminī siya’’nti.

“And as for my being virtuous, that has not yet ripened; but my hope, O Chief of Devas, is that I might become a once-returner.”

669. Tattha gatīti ayaṃ devagati, nibbatti vā. Iddhīti ayaṃ deviddhi, adhippāyasamijjhanaṃ vā. Ānubhāvoti pabhāvo. Purindadāti sakkaṃ ālapati. So hi pure dānaṃ adāsīti ‘‘purindado’’ti vuccati.

669. Here, “destiny” (gati) means this divine destiny or rebirth. “Psychic power” (iddhi) means this divine power or the fulfillment of one’s wishes. “Influence” (ānubhāva) means power. “Purindada” addresses Sakka. For he formerly gave a gift, hence he is called “Purindada”.

676. Ñātikulāti pitu gehaṃ sandhāya vadati. Sadā mālābhihāratīti sadā sabbakālaṃ divase divase ñātikulato dāsiyā pupphaṃ mayhaṃ abhiharīyati. Sabbamevābhiropayinti mayhaṃ piḷandhanatthāya pitugehato āhaṭaṃ mālaṃ aññañca gandhādiṃ sabbameva attanā aparibhuñjitvā bhagavato thūpe pūjanavasena abhiropayiṃ pūjaṃ kāresiṃ.

676. ‘From my relatives’ household’ (ñātikulā) is said referring to her parents’ home. ‘Always brought flowers’ (sadā mālābhihārati) means: always, at all times, day by day, flowers were brought to me by a servant girl from my relatives’ household. ‘All of them I offered’ (sabbamevābhiropayiṃ) means: without using for myself the garlands brought from my parents’ home for my adornment, and other things such as perfumes, I offered them all by way of worship at the Blessed One’s stupa; I made an offering.

677-8. Uposathe cahaṃ gantvāti uposathadivase ahameva thūpaṭṭhānaṃ gantvā. Yaṃ mālaṃ abhiropayinti yaṃ tadā bhagavato thūpe mālāgandhābhiropanaṃ kataṃ, tena kammenāti yojanā.

“And on the Uposatha day, I went” (Uposathe cahaṃ gantvā) means: on the Uposatha day, I myself went to the place of the stupa. “What garland I offered” (yaṃ mālaṃ abhiropayiṃ) means: whatever offering of garlands and perfumes was made at the Blessed One’s stupa at that time; “by that kamma” is the connection.

679. Na taṃ tāva vipaccatīti yaṃ sīlavatī āsiṃ, taṃ sīlarakkhaṇaṃ taṃ rakkhitaṃ sīlaṃ pūjāmayapuññassa balavabhāvena aladdhokāsaṃ na tāva vipaccati[Pg.157], na vipaccituṃ āraddhaṃ, aparasmiṃyeva attabhāve tassa vipākoti attho. Āsā ca pana me devinda, sakadāgāminī siyanti ‘‘kathaṃ nu kho ahaṃ sakadāgāminī bhaveyya’’nti patthanā ca me devinda, ariyadhammavisayāva, na bhavavisesavisayā. Sā pana sappimaṇḍaṃ icchato dadhito pacitaṃ viya anipphādinīti dasseti. Sesaṃ vuttanayameva.

679. “It does not ripen yet” (Na taṃ tāva vipaccati) means: that I was virtuous, that guarding of virtue, that guarded virtue, due to the powerful nature of the merit consisting of worship, not having obtained the opportunity, does not ripen yet; it has not begun to ripen. The meaning is that its result will be in a future existence. “But my hope, O Chief of Devas, is that I might be a once-returner” (Āsā ca pana me devinda, sakadāgāminī siyanti) means: “How might I become a once-returner?” This aspiration of mine, O Chief of Devas, had the noble Dhamma as its object, not distinctions in existence. But it shows that this aspiration, like the making of clarified butter from curds for one who desires it, was not brought to fruition. The rest is in the manner already stated.

Imaṃ pana atthaṃ sakko devānamindo attanā ca tāya devadhītāya ca vuttaniyāmeneva āyasmato vaṅgīsattherassa ārocesi. Āyasmā vaṅgīso saṅgītikāle dhammasaṅgāhakānaṃ mahātherānaṃ ārocesi, te ca taṃ tatheva saṅgītiṃ āropayiṃsūti.

Moreover, Sakka, the lord of devas, reported this matter to the Venerable Elder Vaṅgīsa in the very manner it had been related by himself and that celestial maiden. The Venerable Vaṅgīsa, at the time of the Council, reported it to the great elders, the compilers of the Dhamma, and those elders included that matter in the recension in that very same way.

Visālakkhivimānavaṇṇanā niṭṭhitā.

The explanation of the Visālakkhī Celestial Mansion is concluded.

10. Pāricchattakavimānavaṇṇanā

10. The Explanation of the Pāricchattaka Celestial Mansion

Pāricchattake koviḷāreti pāricchattakavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena sāvatthivāsī aññataro upāsako bhagavantaṃ upasaṅkamitvā, svātanāya nimantetvā, attano gehadvāre mahantaṃ maṇḍapaṃ sajjetvā sāṇipākāraṃ parikkhipitvā upari vitānaṃ bandhitvā dhajapaṭākādayo ussāpetvā nānāvirāgavaṇṇāni vatthāni gandhadāmamālādāmāni ca olambetvā sittasammaṭṭhe padese āsanāni paññāpetvā bhagavato kālaṃ ārocesi. Atha bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya devavimānaṃ viya alaṅkatapaṭiyattaṃ maṇḍapaṃ pavisitvā sahassaraṃsī viya aṇṇavakucchiṃ obhāsayamāno paññatte āsane nisīdi. Upāsako gandhapupphadhūmadīpehi bhagavantaṃ pūjesi.

This is the Pāricchattaka celestial mansion story, entitled 'At the Pāricchattaka Koviḷāra tree.' What is its origin? The Blessed One was dwelling at Sāvatthī, in Jeta’s Grove. At that time, a certain lay devotee residing in Sāvatthī approached the Blessed One, invited him for the next day, and prepared a great pavilion near the door of his house. He surrounded it with a cloth enclosure, fastened a canopy above, raised banners, flags, and the like, and hung garments of various delightful colors, and also garlands of perfumes and garlands of flowers. Having arranged seats in a place that had been sprinkled with water and swept, he informed the Blessed One of the time. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered the pavilion, which was adorned and prepared like a celestial mansion. Illuminating it as the thousand-rayed sun illuminates the belly of the ocean, he sat down on the prepared seat. The lay devotee honored the Blessed One with perfumes, flowers, incense, and lamps.

Tena ca samayena aññatarā kaṭṭhahārikā itthī andhavane supupphitaṃ asokarukkhaṃ disvā sapallavaṅkurāni piṇḍīkatāni bahūni asokapupphāni gahetvā āgacchantī, bhagavantaṃ tattha nisinnaṃ disvā pasannacittā āsanassa samantato tehi pupphehi pupphasantharaṃ santharantī, bhagavato pūjaṃ katvā vanditvā [Pg.158] tikkhattuṃ padakkhiṇaṃ katvā namassamānā agamāsi. Sā aparena samayena kālaṃ katvā tāvatiṃsesu nibbatti, accharāsahassaparivārā yebhuyyena nandanavane naccantī gāyantī pāricchattakamālā ganthentī pamodamānā kīḷantī sukhaṃ anubhavati. Athāyasmā mahāmoggallāno heṭṭhā vuttanayena devacārikaṃ caranto tāvatiṃsabhavanaṃ gantvā taṃ disvā tāya katakammaṃ imāhi gāthāhi pucchi –

And at that time, a certain wood-gathering woman, seeing a well-blossomed asoka tree in the Andha forest, gathered many clusters of asoka flowers together with their tender leaves and shoots. Coming along, she saw the Blessed One seated there and, with a devout mind, spread those flowers as a flower-strewing all around his seat. Having made this offering to the Blessed One, she paid homage, circumambulated him three times, and departed while revering him. At a later time, that woman passed away and was reborn in the Tāvatiṃsa realm; she had an entourage of a thousand celestial nymphs. For the most part, in the Nandana grove, she experiences happiness, dancing, singing, weaving garlands of Pāricchattaka flowers, rejoicing, and playing. Then the Venerable Mahāmoggallāna, while touring the deva realms in the manner previously described, went to the Tāvatiṃsa abode and, seeing her, asked about the kamma she had done with these verses:

680.

680.

‘‘Pāricchattake koviḷāre, ramaṇīye manorame;

Dibbamālaṃ ganthamānā, gāyantī sampamodasi.

“At the Pāricchattaka Koviḷāra tree, so beautiful and delightful, you weave a divine garland, singing and greatly rejoicing.”

681.

681.

‘‘Tassā te naccamānāya, aṅgamaṅgehi sabbaso;

Dibbā saddā niccharanti, savanīyā manoramā.

“As you dance, from all your major and minor limbs, divine sounds issue forth, pleasant to hear and delightful.”

682.

682.

‘‘Tassā te naccamānāya, aṅgamaṅgehi sabbaso;

Dibbā gandhā pavāyanti, sucigandhā manoramā.

“As you dance, from all your major and minor limbs, divine fragrances waft, pure of scent and delightful.”

683.

683.

‘‘Vivattamānā kāyena, yā veṇīsu piḷandhanā;

Tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā.

“As your body turns, of the ornaments that are in your braids, their sound is heard, like that of a five-piece orchestra.”

684.

684.

‘‘Vaṭaṃsakā vātadhutā, vātena sampakampitā;

Tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā.

“The hair ornaments, shaken by the wind and made to tremble by the wind—their sound is heard, like that of a five-piece orchestra.”

685.

685.

‘‘Yāpi te sirasmiṃ mālā, sucigandhā manoramā;

Vāti gandho disā sabbā, rukkho mañjūsako yathā.

“And the garland on your head, of pure scent and delightful, its fragrance wafts in all directions, like a Mañjūsaka tree.”

686.

686.

‘‘Ghāyase taṃ sucigandhaṃ, rūpaṃ passasi amānusaṃ;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti.

“You smell that pure fragrance, you see this superhuman form. O deity, being asked, please declare: of what deed is this the fruit?”

680. Tattha pāricchattake koviḷāreti pāricchattakanāmake koviḷārapupphe ādāya dibbamālaṃ ganthamānāti yojanā. Yañhi lokiyā ‘‘pārijāta’’nti vadanti, taṃ māgadhabhāsāya ‘‘pāricchattaka’’nti vuccati. Koviḷāroti ca koviḷārajātiko, so ca manussalokepi devalokepi koviḷāro, tassāpi jātīti vadanti.

Therein, regarding 'pāricchattake koviḷāre,' the construction is: 'having taken the koviḷāra flowers named pāricchattaka and weaving a divine garland.' Indeed, that which the worldly learned call 'pārijāta' is called 'pāricchattaka' in the Magadhan language. And 'koviḷāra' is of the koviḷāra species; that tree is a koviḷāra in the human world as well as in the deva world, and they say that its species also exists.

681. Tassā [Pg.159] pana devatāya naccanakāle aṅgabhāravasena sarīrato ca piḷandhanato ca ativiya madhuro saddo niccharati, gandho sadā sabbā disāpi pharitvā tiṭṭhati. Tenāha ‘‘tassā te naccamānāyā’’tiādi. Tattha savanīyāti sotuṃ yuttā, savanassa vā hitā, kaṇṇasukhāti attho.

Now, at the time of that deity's dancing, by means of the weight of the ornaments on her limbs, an exceedingly sweet sound issues forth from her body and from her adornments, and a fragrance always remains, pervading all directions. Therefore, it was said, 'Of you who are dancing,' and so on. Therein, 'savanīyā' means fit to be heard, or beneficial for hearing, that is, pleasant to the ear.

683. Vivattamānā kāyenāti tava kāyena sarīrena parivattamānena, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Yā veṇīsu piḷandhanāti yāni te kesaveṇīsu piḷandhanāni, vibhattilopo cettha daṭṭhabbo, liṅgavipallāso vā.

Regarding 'Vivattamānā kāyena': by your body, your form, which is turning about. This is an instrumental case in the sense of describing a state. Regarding 'Yā veṇīsu piḷandhanā': whatever ornaments are in your hair-braids. Here, an elision of the case ending is to be understood, or a change of gender.

684. Vaṭaṃsakāti ratanamayā kaṇṇikā vaṭaṃsakāti attho. Vātadhutāti mandena mālutena dhūpayamānā. Vātena sampakampitāti vātena samantato visesato kampitā calitā. Atha vā vaṭaṃsakā vātadhutā, vātena sampakampitāti avāteritāpi vāteritāpi ye te vaṭaṃsakā kampitā, tesaṃ suyyati nigghosoti atthayojanā.

'Vaṭaṃsakā' means jeweled head ornaments with central bosses; this is the meaning. 'Vātadhutā' means fanned by a gentle breeze. 'Vātena sampakampitā' means thoroughly shaken and moved by the wind from all sides. Alternatively, the syntactical connection of the meaning for 'Vaṭaṃsakā vātadhutā, vātena sampakampitā' is: even if not stirred by the wind, those head ornaments are shaken as if stirred by the wind, and their pleasant sound is heard.

685. Vāti gandho disā sabbāti tassā te sirasmiṃ dibbamālāya gandho vāyati sabbā disā. Yathā kiṃ? Rukkho mañjūsako yathāti, yathā nāma mañjūsako rukkho supupphito attano gandhena bahūni yojanāni pharamāno sabbā disā vāyati, evaṃ tava sirasmiṃ piḷandhanamālāya gandhoti attho. So kira rukkho gandhamādane paccekabuddhānaṃ uposathakaraṇamaṇḍalamāḷakamajjhe tiṭṭhati. Yattakāni devaloke ca manussaloke ca surabhikusumāni, tāni tassa sākhaggesu nibbattanti. Tena so ativiya sugandho hoti. Evaṃ tāya devatāya piḷandhanamālāya gandhoti. Tena vuttaṃ ‘‘rukkho mañjūsako yathā’’ti.

'Vāti gandho disā sabbā' means: the fragrance of the divine garland on your head wafts in all directions. Like what? 'Like a Mañjūsaka tree.' Just as a Mañjūsaka tree, in full bloom, pervading many yojanas with its fragrance, wafts in all directions, so too does the fragrance of the garland worn on your head; this is the meaning. Indeed, that tree stands on Mount Gandhamādana, in the middle of the circular pavilion for the observance of the Uposatha by Paccekabuddhas. However many fragrant flowers exist in the world of devas and the world of humans, that many arise on the tips of its branches. Therefore, that tree is exceedingly fragrant. In the same way, the fragrance of the garland worn by that deity is very fragrant. Therefore, it is said, 'like a Mañjūsaka tree.'

686. Yadipi tassa saggassa chaphassāyatanikabhāvato sabbānipi tattha ārammaṇāni piyarūpāniyeva, gandharūpānaṃ pana savisesānaṃ tassā devatāya lābhibhāvato ‘‘ghāyase taṃ sucigandhaṃ, rūpaṃ passasi amānusa’’nti vuttaṃ.

Although, due to that heaven's nature of having the six sense bases, all objects there are indeed delightful, yet because that deity is one who obtains especially superior fragrances and forms, it is said: 'You smell that pure fragrance, you see a superhuman form.'

Atha [Pg.160] devatā dvīhi gāthāhi byākāsi –

Then the deity replied with two verses:

687.

687.

‘‘Pabhassaraṃ accimantaṃ, vaṇṇagandhena saṃyutaṃ;

Asokapupphamālāhaṃ, buddhassa upanāmayiṃ.

“Radiant, blazing, endowed with color and fragrance, I offered a garland of Asoka flowers to the Buddha.”

688.

688.

‘‘Tāhaṃ kammaṃ karitvāna, kusalaṃ buddhavaṇṇitaṃ;

Apetasokā sukhitā, sampamodāmanāmayā’’ti.

“Having done that meritorious deed, praised by the Buddha, I am free from sorrow, happy, joyful, and without disease.”

687. Tattha sudhotapavāḷasaṅghātasannibhassa kiñjakkhakesarasamudāyena bhāṇuraṃsijālassa viya asokapupphuttamassa tadā upaṭṭhitataṃ sandhāyāha ‘‘pabhassaraṃ accimanta’’nti. Sesaṃ vuttanayameva.

680. Therein, referring to how the excellent Asoka flowers appeared at that time—like a mass of well-washed coral with its collection of filaments, and like a net of sunbeams—she said, 'radiant, blazing.' The rest is as already explained.

Athāyasmā mahāmoggallāno tāya devatāya attano sucaritakamme kathite saparivārāya tassā dhammaṃ desetvā tato manussalokaṃ āgantvā bhagavato taṃ pavattiṃ kathesi. Bhagavā taṃ aṭṭhuppattiṃ katvā sampattamahājanassa dhammaṃ desesi, sā desanā mahājanassa sātthikā ahosīti.

681. Then, when that deity had related her own good deeds, the Venerable Mahāmoggallāna taught the Dhamma to her with her retinue. Then, having come from there to the human world, he related that matter to the Blessed One. The Blessed One, having made her the origin of the story, taught the Dhamma to the great assembly that had arrived. That teaching was beneficial for the great assembly.

Pāricchattakavimānavaṇṇanā niṭṭhitā.

683. The Exposition on the Pāricchattaka Celestial Mansion is concluded.

Iti paramatthadīpaniyā khuddaka-aṭṭhakathāya vimānavatthusmiṃ

Thus, in the Paramatthadīpanī, the commentary on the Vimānavatthu of the Khuddaka Nikāya,

Dasavatthupaṭimaṇḍitassa tatiyassa pāricchattakavaggassa

of the third chapter, the Pāricchattaka Vagga, adorned with ten stories,

Atthavaṇṇanā niṭṭhitā.

684. the explanation of the meaning is concluded.

4. Mañjiṭṭhakavaggo

685. The Mañjiṭṭhaka Chapter

1. Mañjiṭṭhakavimānavaṇṇanā

1. The Exposition on the Mañjiṭṭhaka Celestial Mansion

Mañjiṭṭhakavagge mañjiṭṭhake vimānasminti mañjiṭṭhakavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tattha aññataro upāsako bhagavantaṃ nimantetvā anantaravimāne vuttanayeneva maṇḍapaṃ sajjetvā tattha nisinnaṃ satthāraṃ pūjetvā dānaṃ deti. Tena ca samayena aññatarā kuladāsī andhavane supupphitaṃ sālarukkhaṃ disvā tattha pupphāni gahetvā hīrehi [Pg.161] āvuṇitvā vaṭaṃsake katvā puna bahūni muttapupphāni aggapupphāni ca gahetvā nagaraṃ paviṭṭhā. Tasmiṃ maṇḍape yugandharapabbatakucchiṃ obhāsayamānaṃ bālasūriyaṃ viya chabbaṇṇabuddharaṃsiyo vissajjetvā nisinnaṃ, bhagavantaṃ disvā pasannacittā tehi pupphehi pūjentī vaṭaṃsakāni āsanassa samantato ṭhapetvā itarāni ca pupphāni okiritvā sakkaccaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā agamāsi. Sā aparabhāge kālaṃ katvā tāvatiṃsabhavane nibbatti, tattha tassā rattaphalikamayaṃ vimānaṃ, tassa ca purato suvaṇṇavālukāsanthatabhūmibhāgaṃ mahantaṃ sālavanaṃ pāturahosi. Sā yadā vimānato nikkhamitvā sālavanaṃ pavisati, tadā sālasākhā onamitvā tassā upari kusumāni okiranti. Taṃ āyasmā mahāmoggallāno heṭṭhā vuttanayena upagantvā imāhi gāthāhi katakammaṃ pucchi –

In the Mañjiṭṭhaka Chapter, the story beginning with 'In the Mañjiṭṭhaka mansion...' is the Mañjiṭṭhaka Mansion story. What is its origin? The Blessed One was dwelling in Jeta's Grove near Sāvatthī. There, a certain lay devotee invited the Blessed One and, in the manner described in the immediately preceding mansion story, prepared a pavilion. He honored the Teacher seated there and gave alms. At that time, a certain household slave-woman, seeing a sāla tree in full bloom in the Andhavana, gathered its flowers. She strung them with fibers, made them into head-garlands, and taking many more loose flowers and choice blossoms, she entered the city. In that pavilion, she saw the Blessed One seated, emitting the six-colored Buddha-rays like a rising sun illuminating the valley of Mount Yugandhara. With a mind of faith, she honored him with those flowers, placed the head-garlands all around his seat, scattered the other flowers, paid homage respectfully, circumambulated him three times to the right, and departed. That woman, at a later time, passed away and was reborn in the Tāvatiṃsa realm. There, a mansion made of red crystal appeared for her, and in front of it, a great sāla forest with a stretch of ground strewn with golden sand. Whenever that deity departs from her mansion and enters the sāla forest, the sāla branches bend down and shower flowers upon her. The Venerable Mahāmoggallāna, approaching her in the manner described below, questioned her about the deed she had done with these verses:

689.

689.

‘‘Mañjiṭṭhake vimānasmiṃ, soṇṇavālukasanthate;

Pañcaṅgikena tūriyena, ramasi suppavādite.

“In the Mañjiṭṭhaka celestial mansion, strewn with golden sand, you delight in the five-component music, well-played.”

690.

690.

‘‘Tamhā vimānā oruyha, nimmitā ratanāmayā;

Ogāhasi sālavanaṃ, pupphitaṃ sabbakālikaṃ.

“Descending from that celestial mansion, you, fashioned of gems, enter the sāla grove, ever in bloom.”

691.

691.

‘‘Yassa yasseva sālassa, mūle tiṭṭhasi devate;

So so muñcati pupphāni, onamitvā dumuttamo.

“O deity, at the root of whichever sāla tree you stand, that very excellent tree, bowing down, sheds its flowers.”

692.

692.

‘‘Vāteritaṃ sālavanaṃ, ādhutaṃ dijasevitaṃ;

Vāti gandho disā sabbā, rukkho mañjūsako yathā.

“The sāla grove, stirred by the wind, gently shaken, frequented by birds; its fragrance wafts in all directions, like a mañjūsaka tree.”

693.

693.

‘‘Ghāyase taṃ sucigandhaṃ, rūpaṃ passasi amānusaṃ;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti.

“You smell this pure fragrance; you see this superhuman form. O deity, being asked, please tell: of what deed is this the fruit?”

689. Tattha mañjiṭṭhake vimānasminti rattaphalikamaye vimāne. Sinduvārakaṇavīramakulasadisavaṇṇañhi ‘‘mañjiṭṭhaka’’nti vuccati. Soṇṇavālukasanthateti samantato vippakiṇṇāhi suvaṇṇavālukāhi santhatabhūmibhāge. Ramasi suppavāditeti suṭṭhu pavāditena pañcaṅgikena tūriyena abhiramasi.

689. Therein, ‘in the Mañjiṭṭhaka celestial mansion’ means in a celestial mansion made of red crystal. Indeed, the color resembling the buds of the sinduvāra and kaṇavīra is called ‘mañjiṭṭhaka.’ ‘Strewn with golden sand’ means on a ground area strewn all around with scattered golden sand. ‘You delight in the well-played’ means you rejoice with the well-played five-component music.

690. Nimittā [Pg.162] ratanāmayāti tava sucaritasippinā abhinimmitā ratanamayā vimānā. Ogāhasīti pavisasi. Sabbakālikanti sabbakāle sukhaṃ sabbautusappāyaṃ, sabbakāle pupphanakaṃ vā.

690. ‘Fashioned of gems’ means gem-made mansions created by the craft of your good conduct. ‘You enter’ means you enter. ‘Ever-blooming’ means pleasant at all times, suitable for all seasons, or flowering at all times.

692. Vāteritanti yathā pupphāni okiranti, evaṃ vātena īritaṃ calitaṃ. Ādhutanti mandena mālutena saṇikasaṇikaṃ vidhūpayamānaṃ. Dijasevitanti mayūrakokilādisakuṇasaṅghehi upasevitaṃ.

692. ‘Stirred by the wind’ means stirred and moved by the wind in such a way that they scatter flowers. ‘Shaken’ means being gently shaken little by little by a slow breeze. ‘Frequented by birds’ means frequented by flocks of birds such as peacocks and cuckoos.

Evaṃ therena puṭṭhā sā devatā imāhi gāthāhi byākāsi –

Thus questioned by the Elder, that deity replied with these verses:

694.

694.

‘‘Ahaṃ manussesu manussabhūtā, dāsī ayirakule ahuṃ;

Buddhaṃ nisinnaṃ disvāna, sālapupphehi okiriṃ.

“When I was a human being among humans, I was a female slave in a master’s household. Seeing the Buddha seated, I scattered sāla flowers over him.

695.

695.

‘‘Vaṭaṃsakañca sukataṃ, sālapupphamayaṃ ahaṃ;

Buddhassa upanāmesiṃ, pasannā sehi pāṇibhi.

“And a well-made garland of sāla flowers I presented to the Buddha with my own hands, with a mind of faith.

696.

696.

‘‘Tāhaṃ kammaṃ karitvāna, kusalaṃ buddhavaṇṇitaṃ;

Apetasokā sukhitā, sampamodāmanāmayā’’ti.

“Having done that meritorious deed, praised by the Buddha, I am free from sorrow, happy, greatly joyful, and without affliction.”

694-5. Tattha ayirakuleti ayyakule, sāmikageheti attho. Ahunti ahosiṃ. Okirinti pupphehi vippakiriṃ. Upanāmesinti pūjāvasena upanāmesiṃ. Sesaṃ vuttanayameva.

Therein, ‘in a master’s household’ means in a noble family, that is, in the master’s house. ‘I was’ means I was. ‘I scattered’ means I scattered with flowers. ‘I presented’ means I presented by way of worship. The rest is in the same manner as already stated.

Athāyasmā mahāmoggallāno saparivārāya tassā devatāya dhammaṃ desetvā manussalokaṃ āgantvā bhagavato tamatthaṃ nivedesi. Bhagavā taṃ aṭṭhuppattiṃ katvā sampattamahājanassa dhammaṃ desesi. Desanā sadevakassa lokassa sātthikā ahosīti.

Then the Venerable Mahāmoggallāna, having taught the Dhamma to that deity together with her retinue, returned to the human world and reported the matter to the Blessed One. The Blessed One, taking that occurrence as the basis, taught the Dhamma to the great assembly that had gathered. The teaching was for the benefit of the world with its gods.

Mañjiṭṭhakavimānavaṇṇanā niṭṭhitā.

The Exposition of the Mañjiṭṭhaka Celestial Mansion is concluded.

2. Pabhassaravimānavaṇṇanā

2. Exposition on the Pabhassara Celestial Mansion

Pabhassaravaravaṇṇanibheti [Pg.163] pabhassaravimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati. Tena ca samayena rājagahe aññataro upāsako mahāmoggallānatthere abhippasanno hoti. Tassekā dhītā saddhā pasannā, sāpi there garucittīkārabahulā hoti. Athekadivasaṃ āyasmā mahāmoggallāno rājagahe piṇḍāya caranto taṃ kulaṃ upasaṅkami. Sā theraṃ disvā somanassajātā āsanaṃ paññāpetvā there tattha nisinne sumanamālāya pūjetvā madhuraṃ guḷaphāṇitaṃ therassa patte ākiri, thero anumoditukāmo nisīdi. Sā gharāvāsassa bahukiccatāya anokāsataṃ pavedetvā ‘‘aññasmiṃ divase dhammaṃ sossāmī’’ti theraṃ vanditvā uyyojesi. Tadaheva ca sā kālaṃ katvā tāvatiṃsesu nibbatti. Taṃ āyasmā mahāmoggallāno upasaṅkamitvā imāhi gāthāhi pucchi –

This is the Pabhassara Vimāna, the story of the celestial mansion resembling a radiant, excellent hue. What is its origin? The Blessed One was dwelling at Rājagaha. At that time, a certain lay follower in Rājagaha was exceedingly devoted to the Elder Mahāmoggallāna. He had a daughter who had faith and devotion, and she too was abundant in her great respect and reverence for the Elder. Then one day, the Venerable Mahāmoggallāna, while wandering for alms in Rājagaha, approached that family. Seeing the Elder, she, with joy arisen, prepared a seat. When the Elder was seated there, she honored him with a jasmine garland and poured sweet molasses into the Elder’s bowl. The Elder, wishing to give a blessing, sat down. She, informing him of her lack of opportunity due to the many duties of the household life, said, “I will listen to the Dhamma on another day,” and having paid homage to the Elder, sent him away. And on that very day, she passed away and was reborn in the Tāvatiṃsa celestial realm. The Venerable Mahāmoggallāna approached her and questioned her with these three verses:

697.

697.

‘‘Pabhassaravaravaṇṇanibhe, surattavatthavasane;

Mahiddhike candanaruciragatte,Kā tvaṃ subhe devate vandase mamaṃ.

“O you who are like a radiant, excellent hue, clad in crimson garments, possessing great power, with a body as lovely as sandalwood, who are you, O beautiful deity, that you pay homage to me?”

698.

698.

‘‘Pallaṅko ca te mahaggho, nānāratanacittito ruciro;

Yattha tvaṃ nisinnā virocasi, devarājāriva nandane vane.

“And your couch is of great price, lovely and adorned with various jewels, where you, being seated, shine like the king of gods in the Nandana Grove.”

699.

699.

‘‘Kiṃ tvaṃ pure sucaritamācarī bhadde, kissa kammassa vipākaṃ;

Anubhosi devalokasmiṃ, devate pucchitācikkha;

Kissa kammassidaṃ phala’’nti.

“What good conduct did you practice in the past, O dear one? The result of what action do you experience in the world of the devas? O deity, being asked, please tell me: of what action is this the fruit?”

697. Tattha pabhassaravaravaṇṇanibheti nibhāti dibbatīti nibhā, vaṇṇova nibhā vaṇṇanibhā, ativiya obhāsanato pabhassarā chavidosābhāvena varā uttamā vaṇṇanibhā etissāti pabhassaravaravaṇṇanibhā. Āmantanavasena ‘‘pabhassaravaravaṇṇanibhe’’ti vuttaṃ. Surattavatthavasaneti suṭṭhu rattavatthanivatthe. Candanaruciragatteti candanānulittaṃ viya ruciragatte, gosītacandanena bahalatarānulittaṃ viya surattamanuññasarīrāvayaveti attho, candanānulepena vā ruciragatte.

697. Herein, regarding 'pabhassaravaravaṇṇanibhā': because it shines (nibhāti) and gleams (dibbati), it is 'nibhā'; the color itself is the radiance (vaṇṇova nibhā), hence 'vaṇṇanibhā'. Because of its exceeding radiance (ativiya obhāsanato), it is 'pabhassarā' (luminous); due to the absence of skin blemishes (chavidosābhāvena), its radiant color (vaṇṇanibhā) is excellent (varā) and supreme (uttamā). Because she possesses this, she is 'pabhassaravaravaṇṇanibhā'. By way of address, it is stated as 'pabhassaravaravaṇṇanibhe'. 'Surattavatthavasane' means: clothed in a well-dyed red garment. 'Candanaruciragatte' means: having pleasing limbs as if anointed with sandalwood; the meaning is having well-colored and pleasing bodily parts as if thickly smeared with gosīta sandalwood. Or, having a very pleasing body due to the repeated anointing of sandalwood.

Evaṃ [Pg.164] therena puṭṭhā devatā imāhi gāthāhi byākāsi –

Thus questioned by the Elder, the deity replied with these verses:

700.

700.

‘‘Piṇḍāya te carantassa, mālaṃ phāṇitañca adadaṃ bhante;

Tassa kammassidaṃ vipākaṃ, anubhomi devalokasmiṃ.

“While you were wandering for alms-food, venerable sir, I gave a flower and molasses; I experience the result of that kamma here in the deva world.

701.

701.

‘‘Hoti ca me anutāpo, aparaddhaṃ dukkhitañca me bhante;

Sāhaṃ dhammaṃ nāssosiṃ, sudesitaṃ dhammarājena.

“And I have remorse, venerable sir; I have erred and am distressed. That I did not listen to the Dhamma, well-taught by the King of Dhamma.

702.

702.

‘‘Taṃ taṃ vadāmi bhaddante, yassa me anukampiyo koci;

Dhammesu taṃ samādapetha, sudesitaṃ dhammarājena.

“For that reason, good sir, I say this to you: whomever you would favor with compassion, may you establish them in the Dhamma, well-taught by the King of Dhamma.

703.

703.

‘‘Yesaṃ atthi saddhā buddhe, dhamme ca saṅgharatane;

Te maṃ ativirocanti, āyunā yasasā siriyā.

“Those who have faith in the Buddha, the Dhamma, and the Jewel of the Sangha—they outshine me in lifespan, fame, and glory.

704.

704.

‘‘Patāpena vaṇṇena uttaritarā, aññe mahiddhikatarā mayā devā’’ti.

“Other devas are superior in majesty and complexion, and more powerful than I.”

700. Tattha mālanti sumanapupphaṃ. Phāṇitanti ucchurasaṃ gahetvā kataphāṇitaṃ.

700. Herein, 'mālaṃ' means a jasmine flower. 'Phāṇitaṃ' means molasses made by taking sugarcane juice.

701. Anutāpoti vippaṭisāro. Tassa kāraṇamāha ‘‘aparaddhaṃ dukkhatañca me bhante’’ti. Idāni taṃ sarūpato dasseti ‘‘sāhaṃ dhammaṃ nāssosi’’nti, sā ahaṃ tadā tava desetukāmassa dhammaṃ na suṇiṃ. Kīdisaṃ? Sudesitaṃ dhammarājenāti, sammāsambuddhena ādikalyāṇāditāya ekantaniyyānikatāya ca svākhātanti attho.

701. 'Anutāpo' means remorse. She states its cause with: “I have erred and am distressed, venerable sir.” Now she shows its nature with: “That I did not listen to the Dhamma.” That is: “I, at that time, did not listen to the Dhamma of you who wished to teach it.” What kind of Dhamma? “Well-taught by the King of Dhamma” means: well-proclaimed by the Perfectly Self-Enlightened One because of its being excellent in the beginning, etc., and because of its being what certainly leads out of suffering—this is the meaning.

702. Tanti tasmā dhammarājena sudesitattā asavanassa ca mādisānaṃ anutāpahetubhāvato. Tanti tuvaṃ, tuyhanti attho. Yassāti yo assa. Anukampiyoti anukampitabbo. Kocīti yo koci. Dhammesūti sīlādidhammesu. ‘‘Dhamme hī’’ti vā pāṭho, sāsanadhammeti attho. Hīti nipātamattaṃ, vacanavipallāso vā. Tanti anukampitabbapuggalaṃ. Sudesitanti suṭṭhu desitaṃ.

702. The word `taṃ` (in `taṃ taṃ vadāmi`) means 'therefore,' because it was well-taught by the King of Dhamma, and because not hearing it is a cause of remorse for those like me. 'Taṃ' (in 'taṃ taṃ vadāmi') means 'you,' or 'to you'—this is the meaning. 'Yassa' is divided as 'yo assa.' 'Anukampiyo' means 'one to be shown compassion.' 'Koci' means 'whoever.' 'Dhammesu' means in virtues such as morality, etc. Alternatively, the reading is 'Dhamme hī,' meaning in the Dhamma of the Teaching. 'Hī' is merely a particle, or an inversion of grammatical number. 'Taṃ' (in 'taṃ samādapetha') refers to the person deserving compassion. 'Sudesita' means well-taught.

703-4. Te maṃ ativirocantīti te ratanattaye pasannā devaputtā maṃ atikkamitvā virocanti. Patāpenāti tejasā ānubhāvena. Aññeti [Pg.165] ye aññe. Mayāti nissakke karaṇavacanaṃ. Vaṇṇena uttaritarā mahiddhikatarā ca devā, te ratanattaye abhippasannāyevāti dasseti. Sesaṃ vuttanayameva.

703-4. 'Te maṃ ativirocanti' means: those deities, devoted to the Triple Gem, outshine me, surpassing me. 'Patāpena' means by splendor, by influence. 'Aññe' means others. 'Mayā' is the instrumental case used in the sense of the ablative for comparison. It indicates that those deities who are superior in beauty and more powerful than me are indeed exceedingly devoted to the Triple Gem. The rest is as has been explained.

Pabhassaravimānavaṇṇanā niṭṭhitā.

The exposition on the Luminous Mansion is concluded.

3. Nāgavimānavaṇṇanā

3. The Exposition of the Nāga Mansion

Alaṅkatā maṇikañcanācitanti nāgavimānaṃ. Tassa kā uppatti? Bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena samayena bārāṇasivāsinī ekā upāsikā saddhā pasannā sīlācārasampannā bhagavantaṃ uddissa vatthayugaṃ vāyāpetvā suparidhotaṃ kārāpetvā upasaṅkamitvā bhagavato pādamūle ṭhapetvā evamāha ‘‘paṭiggaṇhātu, bhante bhagavā, imaṃ vatthayugaṃ anukampaṃ upādāya yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti. Bhagavā taṃ paṭiggahetvā tassā upanissayasampattiṃ disvā dhammaṃ desesi, sā desanāvasāne sotāpattiphale patiṭṭhahitvā bhagavantaṃ vanditvā padakkhiṇaṃ katvā gehaṃ agamāsi. Sā na cirasseva kālaṃ katvā tāvatiṃsesu uppannā sakkassa devarājassa piyā ahosi vallabhā yasuttarā nāma nāmena. Tassā puññānubhāvena hemajālasañchanno kuñjaravaro nibbatti, tassa ca khandhe maṇimayo maṇḍapo, majjhe supaññattaratanapallaṅko nibbatti, dvīsu dantesu cassa kamalakuvalayujjalā ramaṇīyā dve pokkharaṇiyo pāturahesuṃ. Tattha padumakaṇṇikāsu ṭhitā devadhītā paggahitapañcaṅgikatūriyā naccanti ceva gāyanti ca.

The story of the Nāga mansion, 'Adorned with Gems and Gold'. What was its origin? The Blessed One was dwelling at Isipatana in the Deer Park near Bārāṇasī. At that time, a devout female lay follower from Bārāṇasī, endowed with faith and virtuous conduct, had a pair of cloths woven and well-washed for the sake of the Blessed One. She approached him, placed the pair of cloths at his feet, and said, 'Venerable Sir, may the Blessed One accept this pair of cloths out of compassion, for what will be for my welfare and happiness for a long time.' The Blessed One accepted it and, seeing her potential for spiritual progress, taught her the Dhamma. At the end of the discourse, she became established in the fruit of stream-entry, paid homage to the Blessed One, circumambulated him, and returned home. Not long after, she passed away and was reborn in the Tāvatiṃsa heaven, where she became dear and beloved to Sakka, the king of the devas, named Yasuttarā. By the power of her merit, an excellent elephant, covered with a golden net, arose; and on its back a pavilion made of gems arose. In the middle, a well-prepared jeweled couch arose. On its two tusks, two delightful ponds appeared, radiant with red lotuses and water lilies. There, goddesses, standing on the pericarps of the lotuses and holding the five-fold musical instruments, both dance and sing.

Satthā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena sāvatthiṃ patvā tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha sā devatā attanā anubhuyyamānaṃ dibbasampattiṃ oloketvā tassā kāraṇaṃ upadhārentī ‘‘satthu vatthayugadānakāraṇa’’nti ñatvā sañjātasomanassā bhagavati pasādabahumānā vanditukāmā abhikkantāya rattiyā hatthikkhandhavaragatā ākāsena āgantvā tato otaritvā bhagavantaṃ vanditvā añjaliṃ paggayha ekamantaṃ aṭṭhāsi. Taṃ āyasmā vaṅgīso bhagavato anuññāya imāhi gāthāhi pucchi –

The Teacher, having stayed in Bārāṇasī for as long as he pleased, set out on a journey towards Sāvatthī. Arriving at Sāvatthī in due course, the Blessed One stayed there in Jeta's Grove, the monastery of Anāthapiṇḍika. Then that deity, observing the divine fortune she herself was experiencing and reflecting on its cause, knew, "It is because of the meritorious deed of offering a pair of cloths to the Teacher." With joy arisen, with abundant faith and respect for the Blessed One, and wishing to pay homage, when the night was far advanced, she came through the sky mounted on the back of a magnificent elephant, descended from there, paid homage to the Blessed One, raised her joined palms, and stood to one side. The Venerable Vaṅgīsa, with the Blessed One's permission, asked her with these verses:

705.

705.

‘‘Alaṅkatā [Pg.166] maṇikañcanācitaṃ, sovaṇṇajālacitaṃ mahantaṃ;

Abhiruyha gajavaraṃ sukappitaṃ, idhāgamā vehāyasaṃ antalikkhe.

Adorned, having mounted a great, excellent elephant, studded with gems and gold, covered with a golden net, well-equipped, you came here through the sky, through the atmosphere.

706.

706.

‘‘Nāgassa dantesu duvesu nimmitā, acchodakā paduminiyo suphullā;

Padumesu ca tūriyagaṇā pabhijjare, imā ca naccanti manoharāyo.

On the elephant's two tusks were created lotus ponds with clear water, filled with lotuses in full bloom; and among the lotuses, ensembles of musical instruments resound, while these enchanting women dance.

707.

707.

‘‘Deviddhipattāsi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“You have attained divine power, O one of great might. Having been human, what merit did you perform? By what are you so radiant with glory, and your complexion shines in all directions?”

705. Tattha alaṅkatāti sabbābharaṇavibhūsitā. Maṇikañcanācitanti tehi dibbamānehi maṇisuvaṇṇehi ācitaṃ. Sovaṇṇajālacitanti hemajālasañchannaṃ. Mahantanti vipulaṃ. Sukappitanti gamanasannāhavasena suṭṭhu sannaddhaṃ. Vehāyasanti vehāyasabhūte hatthipiṭṭhe. Antalikkheti ākāse, ‘‘alaṅkatamaṇikañcanācita’’ntipi pāṭho. Ayañhettha saṅkhepattho – devate, tvaṃ sabbālaṅkārehi alaṅkatā alaṅkatamaṇikañcanācitaṃ, ativiya dibbamānehi maṇīhi kañcanehi ca alaṅkaraṇavasena khacitaṃ, hemajālehi kumbhālaṅkārādibhedehi hatthālaṅkārehi citaṃ āmuttaṃ mahantaṃ ativiya brahantaṃ uttamaṃ gajaṃ āruyha hatthipiṭṭhiyā nisinnā ākāseneva idha amhākaṃ santikaṃ āgatāti.

705. Therein, ‘alaṅkatā’ means: adorned with all ornaments. ‘Maṇikañcanācitaṃ’ means: inlaid with those divinely shining gems and gold. ‘Sovaṇṇajālacitaṃ’ means: covered with a golden net. ‘Mahantaṃ’ means: vast. ‘Sukappitaṃ’ means: well-harnessed for the purpose of travel. ‘Vehāyasaṃ’ means: on the elephant's back, which is like the sky. ‘Antalikkhe’ means: in the sky. There is also the reading ‘alaṅkatamaṇikañcanācitaṃ’. Herein is the concise meaning: O deity, you, adorned with all ornaments, having mounted a supreme, exceedingly great elephant—which is adorned and inlaid with gems and gold, inlaid by way of ornamentation with exceedingly shining gems and gold, and arrayed with elephant ornaments of various kinds such as golden nets and head ornaments—and seated on the elephant's back, have come here to our presence through the sky.

706. Nāgassa dantesu duvesu nimmitāti erāvaṇassa viya nāgarājassa imassa dvīsu dantesu dve pokkharaṇiyo sucaritasippinā suṭṭhu viracitā. Tūriyagaṇāti pañcaṅgikatūriyasamūhā. Pabhijjareti dvādasannaṃ layabhedānaṃ vasena pabhedaṃ gacchanti. ‘‘Pavajjare’’ti ca paṭhanti, pakārehi vādīyantīti attho.

706. ‘Nāgassa dantesu duvesu nimmitā’ means: on the two tusks of this elephant king, like those of Eravana, two lotus ponds were well-created by the artisan that is the kamma of good conduct. ‘Tūriyagaṇā’ means: groups of five-limbed musical instruments. ‘Pabhijjare’ means: they become differentiated by means of twelve kinds of rhythm. They also recite ‘pavajjare’; the meaning is: they are played in various ways.

Evaṃ [Pg.167] therena puṭṭhā devatā imāhi gāthāhi vissajjesi –

Thus questioned by the Elder, the deity replied with these verses:

708.

708.

‘‘Bārāṇasiyaṃ upasaṅkamitvā, buddhassahaṃ vatthayugaṃ adāsiṃ;

Pādāni vanditvā chamā nisīdiṃ, vittā cahaṃ añjalikaṃ akāsiṃ.

“Having approached in Bārāṇasī, I gave a pair of robes to the Buddha; having paid homage at his feet, I sat on the ground; and being joyful, I made the gesture of reverence with joined hands.

709.

709.

‘‘Buddho ca me kañcanasannibhattaco, adesayi samudayadukkhaniccataṃ;

Asaṅkhataṃ dukkhanirodhasassataṃ, maggaṃ adesayi yato vijānisaṃ.

“And the Buddha, whose skin was like burnished gold, taught me the arising, suffering, and impermanence. He taught the unconditioned, the eternal cessation of suffering, and the path, on account of which I fully understood.

710.

710.

‘‘Appāyukī kālakatā tato cutā, upapannā tidasagaṇaṃ yasassinī;

Sakkassahaṃ aññatarā pajāpati, yasuttarā nāma disāsu vissutā’’ti.

“Being short-lived, I died and passed away from there, and was reborn, glorious, among the host of the Thirty-Three. I am one of Sakka’s consorts, by name Yasuttarā, renowned in all directions.”

708-9. Tattha chamāti bhūmiyaṃ. Bhummatthe hi idaṃ paccattavacanaṃ. Vittāti tuṭṭhā. Yatoti yato satthu sāmukkaṃsikadhammadesanato. Vijānisanti cattāri ariyasaccāni paṭivijjhiṃ.

708-9. Therein, ‘chamā’ means on the ground. Indeed, this is a nominative word with a locative meaning. ‘Vittā’ means delighted. ‘Yato’ means from the Teacher’s elevating Dhamma teaching. ‘Vijānisanti’ means I penetrated the Four Noble Truths.

710. Appāyukīti ‘‘īdisaṃ nāma uḷāraṃ puññaṃ katvā na tayā etasmiṃ dukkhabahule manussattabhāve evaṃ ṭhātabba’’nti sañjātābhisandhinā viya parikkhayaṃ gatena kammunā appāyukā samānā. Aññatarā pajāpatīti soḷasasahassānaṃ mahesīnaṃ aññatarā. Disāsu vissutāti dvīsu devalokesu sabbadisāsu pākaṭā paññātā. Sesaṃ vuttanayameva.

710. ‘Appāyukī’ means: having become short-lived due to karma that brings about exhaustion, as if with a resolve that has arisen, thinking: ‘Having performed such great merit, you should not remain in this human state so full of suffering.’ ‘Aññatarā pajāpati’ means: one among sixteen thousand chief consorts. ‘Disāsu vissutā’ means: well-known and celebrated in all directions in the two heavenly realms. The rest is as previously explained.

Nāgavimānavaṇṇanā niṭṭhitā.

The Exposition of the Nāga Mansion is concluded.

4. Alomavimānavaṇṇanā

4. The Exposition of the Alomā Mansion

Abhikkantena [Pg.168] vaṇṇenāti alomavimānaṃ. Tassa kā uppatti? Bhagavā bārāṇasiyaṃ isipatane migadāye viharanto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ piṇḍāya pāvisi. Tatthekā alomā nāma duggatitthī bhagavantaṃ disvā pasannacittā aññaṃ dātabbaṃ apassantī ‘‘īdisampi bhagavato dinnaṃ mayhaṃ mahapphalaṃ bhavissatī’’ti cintetvā paribhinnavaṇṇaṃ aloṇaṃ sukkhakummāsaṃ upanesi, bhagavā paṭiggahesi. Sā taṃ dānaṃ ārammaṇaṃ katvā somanassaṃ pavedesi, sā aparabhāge kālaṃ katvā tāvatiṃsesu nibbatti. Taṃ āyasmā mahāmoggallāno –

“With surpassing beauty”—this is the Alomā Mansion. What was its origin? The Blessed One, dwelling at Isipatana, the Deer Park, near Bārāṇasī, having dressed in the forenoon and taken his bowl and robe, entered Bārāṇasī for alms. There, a poor woman named Alomā, seeing the Blessed One with a joyful mind and finding nothing else to give, thought, “Even this given to the Blessed One will be of great fruit for me,” and offered stale, unsalted, dry barley-cake of poor quality. The Blessed One accepted it. Making that gift her object, she expressed joy. Afterward, having passed away, she was reborn among the Tāvatiṃsa devas. The Venerable Mahāmoggallāna—

711.

711.

‘‘Abhikkantena vaṇṇena…pe… vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“With surpassing beauty… and your radiance illuminates all directions.”

Pucchi. Sāpi tassa byākāsi, taṃ dassetuṃ –

He asked. She also explained it to him, to show that which follows:

714.

714.

‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phala’’nti. – vuttaṃ;

“That deity, pleased… this is the fruit of which deed?”—thus it was said.

715.

715.

‘‘Ahañca bārāṇasiyaṃ, buddhassādiccabandhuno;

Adāsiṃ sukkhakummāsaṃ, pasannā sehi pāṇibhi.

“I, in Bārāṇasī, to the Buddha, kinsman of the sun, gave dry barley-cake, pleased, with my own hands.

716.

716.

‘‘Sukkhāya aloṇikāya ca, passa phalaṃ kummāsapiṇḍiyā;

Alomaṃ sukhitaṃ disvā, ko puññaṃ na karissati.

“See the fruit of a dry, unsalted lump of barley-cake! Seeing Alomā happy, who would not do merit?”

717.

717.

‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“Therefore, such is my radiance… and my radiance illuminates all directions.”

716. Tattha alomaṃ sukhitaṃ disvāti alomampi nāma sukkhakummāsamattaṃ datvā evaṃ dibbasukhena sukhitaṃ disvā. Ko puññaṃ na karissatīti ko nāma attano hitasukhaṃ icchanto puññaṃ na karissatīti. Sesaṃ vuttanayameva.

716. Herein, ‘alomaṃ sukhitaṃ disvā’ means: having given merely a dry barley-meal cake, and seeing her thus happy with divine bliss. ‘Ko puññaṃ na karissati’ means: what person indeed, desiring their own welfare and happiness, would not make merit? The remainder is just as has been stated.

Alomavimānavaṇṇanā niṭṭhitā.

The Exposition of the Alomā Mansion is concluded.

5. Kañjikadāyikāvimānavaṇṇanā

5. The Exposition of the Kañjikadāyikā Mansion

Abhikkantena [Pg.169] vaṇṇenāti kañjikadāyikāvimānaṃ. Tassa kā uppatti? Bhagavā andhakavinde viharati. Tena ca samayena bhagavato kucchiyaṃ vātarogo uppajji. Bhagavā āyasmantaṃ ānandaṃ āmantesi ‘‘gaccha tvaṃ ānanda, piṇḍāya caritvā mayhaṃ bhesajjatthaṃ kañjikaṃ āharā’’ti. ‘‘Evaṃ bhante’’ti kho āyasmā ānando bhagavato paṭissuṇitvā mahārājadattiyaṃ pattaṃ gahetvā attano upaṭṭhākavejjassa nivesanadvāre aṭṭhāsi. Taṃ disvā vejjassa bhariyā paccuggantvā vanditvā pattaṃ gahetvā theraṃ pucchi ‘‘kīdisena vo, bhante, bhesajjena attho’’ti. Sā kira buddhisampannā ‘‘bhesajjena payojane sati thero idhāgacchati, na bhikkhattha’’nti sallakkhesi. ‘‘Kañjikenā’’ti ca vutte ‘‘na yidaṃ bhesajjaṃ mayhaṃ ayyassa, tathā hesa bhagavato patto, handāhaṃ lokanāthassa anucchavikaṃ kañjikaṃ sampādemī’’ti somanassajātā sañjātabahumānā badarayūsena yāguṃ sampādetvā pattaṃ pūretvā tassa parivārabhāvena aññañca bhojanaṃ paṭiyādetvā pesesi. Taṃ paribhuttamattasseva bhagavato so ābādho vūpasami. Sā aparena samayena kālaṃ katvā tāvatiṃsesu uppajjitvā mahatiṃ dibbasampattiṃ anubhavantī modati. Athāyasmā mahāmoggallāno devacārikaṃ caranto taṃ accharāsahassaparivārena vicarantiṃ disvā tāya katakammaṃ imāhi gāthāhi pucchi –

“With surpassing beauty”—this is the Kañjikadāyikā Mansion. What was its origin? The Blessed One was dwelling at Andhakavinda. At that time, a wind disorder arose in the Blessed One’s stomach. The Blessed One addressed Venerable Ānanda: “Go, Ānanda, and after going for alms, bring me some sour gruel for medicine.” “Yes, Venerable Sir,” replied Venerable Ānanda, and having assented to the Blessed One, he took the bowl given by the Four Great Kings and stood at the door of his attending physician’s house. Seeing him, the physician’s wife came forward, paid homage, took the bowl, and asked the elder, “What kind of medicine do you need, Venerable Sir?” She, being indeed endowed with wisdom, discerned: “When there is a need for medicine, the elder comes here, not for alms.” And when told, “Sour gruel,” she thought, “This medicine is not for my master, for this is the Blessed One’s bowl. Let me prepare suitable sour gruel for the Lord of the World.” Filled with joy and great reverence, she prepared gruel with jujube broth, filled the bowl, and in addition prepared other food as an accompaniment, then sent it. As soon as the Blessed One consumed it, that ailment subsided. Later, she passed away and was reborn among the Tāvatiṃsa devas, enjoying great divine prosperity and delight. Then, while Venerable Mahāmoggallāna was making a tour among the devas, he saw her wandering with a retinue of a thousand celestial nymphs and asked her about the deed she had done with these verses:

719.

719.

‘‘Abhikkantena vaṇṇena …pe… vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“With surpassing beauty… and your radiance illuminates all directions.”

Sāpi byākāsi.

She, in turn, explained.

721.

721.

‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phalaṃ’’.

That deity, with a pleased mind… explained of which deed this was the fruit:

723.

723.

‘‘Ahaṃ andhakavindamhi, buddhassādiccabandhuno;

Adāsiṃ kolasampākaṃ, kañjikaṃ teladhūpitaṃ.

“In Andhakavinda, to the Buddha, kinsman of the sun, I gave gruel prepared with jujube, a sour gruel fumigated with oil.

724.

724.

‘‘Pipphalyā lasuṇena ca, missaṃ lāmañjakena ca;

Adāsiṃ ujubhūtasmiṃ, vippasannena cetasā.

“Mixed with long pepper and with garlic, and with lāmañjaka, I gave it to the upright one with a completely serene mind.

725.

725.

‘‘Yā mahesittaṃ kāreyya, cakkavattissa rājino;

Nārī sabbaṅgakalyāṇī, bhattu cānomadassikā;

Ekassa kañjikadānassa, kalaṃ nāgghati soḷasiṃ.

“A woman who would be the chief queen of a wheel-turning king, beautiful in all her limbs and of faultless appearance to her husband, is not worth a sixteenth part of the gift of a single sour gruel.

726.

726.

‘‘Sataṃ [Pg.170] nikkhā sataṃ assā, sataṃ assatarīrathā;

Sataṃ kaññāsahassāni, āmuttamaṇikuṇḍalā;

Ekassa kañjikadānassa, kalaṃ nāgghanti soḷasiṃ.

“A hundred nikkhas, a hundred horses, a hundred chariots drawn by she-mules; a hundred thousand maidens adorned with jeweled earrings—are not worth a sixteenth part of the gift of a single sour gruel.

727.

727.

‘‘Sataṃ hemavatā nāgā, īsādantā urūḷhavā;

Suvaṇṇakacchā mātaṅgā, hemakappanavāsasā,Ekassa kañjikadānassa, kalaṃ nāgghanti soḷasiṃ.

“A hundred elephants from the Himalayas, with tusks like plough-poles, powerful; elephants with golden housings, with golden trappings and coverings—are not worth a sixteenth part of the gift of a single sour gruel.

728.

728.

‘‘Catunnamapi dīpānaṃ, issaraṃ yodha kāraye;

Ekassa kañjikadānassa, kalaṃ nāgghati soḷasi’’nti.

“Whoever would exercise sovereignty over the four continents is not worth a sixteenth part of the gift of a single sour gruel.”

723-4. Tattha adāsiṃ kolasampāpakaṃ, kañjikaṃ teladhūpitanti badaramodakakasāve catuguṇodakasamodite pākena catutthabhāgāvasiṭṭhaṃ yāguṃ pacitvā taṃ tikaṭukaajamodahiṅgujīrakalasuṇādīhi kaṭukabhaṇḍehi abhisaṅkharitvā sudhūpitaṃ katvā lāmañjagandhaṃ gāhāpetvā pasannacittena bhagavato patte ākiritvā satthāraṃ uddisitvā adāsiṃ, therassa hatthe patiṭṭhapesinti dasseti. Tenāha –

Therein, regarding the words “I gave gruel prepared with jujube, a sour gruel fumigated with oil,” the meaning is this: I cooked gruel with jujube powder and four parts water, reducing it to one-fourth. I seasoned that sour gruel well with pungent spices such as the three acrids, ajamoda, asafoetida, cumin, and garlic. Having made it well-fumigated and infused it with the scent of lāmañjaka, with a serene mind I poured it into the Blessed One's bowl. Having dedicated it to the Teacher, I gave it, placing it in the Elder's hand. This is the meaning shown. Therefore, it was said:

‘‘Pipphalyā lasuṇena ca, missaṃ lāmañjakena ca;

Adāsiṃ ujubhūtasmiṃ, vippasannena cetasā’’ti.

“Mixed with long pepper and with garlic, and with lāmañjaka, I gave it to the upright one with a completely serene mind.”

Sesaṃ vuttanayameva.

The remainder is in the manner already stated.

Evaṃ āyasmā mahāmoggallāno tāya devatāya attanā samupacitasucaritakamme āvikate saparivārāya tassā dhammaṃ desetvā manussalokaṃ āgantvā taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā catuparisamajjhe dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

Thus, Venerable Mahāmoggallāna, after the meritorious kamma well-accumulated by that devatā had been made manifest by herself, taught the Dhamma to her together with her retinue. Having come to the human world, he reported that matter to the Blessed One. The Blessed One, having made that matter the origin of the story, taught the Dhamma in the midst of the fourfold assembly. That teaching was beneficial to the great multitude.

Kañjikadāyikāvimānavaṇṇanā niṭṭhitā.

The Commentary on the Kañjikadāyikā Mansion is concluded.

6. Vihāravimānavaṇṇanā

6. The Commentary on the Monastery Mansion

Abhikkantena [Pg.171] vaṇṇenāti vihāravimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena visākhā mahāupāsikā aññatarasmiṃ ussavadivase uyyāne vicaraṇatthaṃ sahāyikāhi parijanena ca ussāhitā sunhātānulittā subhojanaṃ bhuñjitvā mahālatāpasādhanaṃ piḷandhitvā pañcamattehi sahāyikāsatehi parivāritā mahantena issariyena mahatā paricchedena gehato nikkhamma uyyānaṃ uddissa gacchantī cintesi ‘‘bāladārikāya viya kiṃ me moghakīḷitena, handāhaṃ vihāraṃ gantvā bhagavantaṃ manobhāvanīye ca ayye vandissāmi, dhammañca sossāmī’’ti vihāraṃ gantvā ekamante ṭhatvā mahālatāpiḷandhanaṃ omuñcitvā taṃ dāsiyā hatthe datvā bhagavantaṃ vanditvā ekamantaṃ nisīdi. Tassā bhagavā dhammaṃ desesi.

The story beginning with “With surpassing beauty” is the Monastery Mansion. What is its origin? The Blessed One was dwelling in Sāvatthī, in the Jeta Grove. At that time, the great female lay disciple Visākhā, on a certain festival day, being urged by her female companions and retinue to go to the park, having bathed well and anointed herself, having eaten excellent food, and having put on the Mahālatā ornament, surrounded by five hundred female companions, with great magnificence and a great retinue, went forth from her house. While going, heading for the park, she thought: “What use to me is this vain play, like that of a young girl? Now, I will go to the monastery and pay homage to the Blessed One and to the noble ones who are pleasing to the mind, and I will listen to the Dhamma.” Having gone to the monastery, stood in a suitable place, removed the Mahālatā ornament, and given it into the hand of a female servant, she paid homage to the Blessed One and sat down in a suitable place. The Blessed One taught the Dhamma to her.

Sā dhammaṃ sutvā bhagavantaṃ vanditvā padakkhiṇaṃ katvā manobhāvanīye ca bhikkhū vanditvā vihārato nikkhamitvā thokaṃ gantvā dāsiṃ āha ‘‘handa je ābharaṇaṃ piḷandhissāmī’’ti. Sā taṃ bhaṇḍikaṃ katvā bandhitvā vihāre ṭhapetvā tahaṃ tahaṃ vicaritvā gamanakāle vissaritvā gatattā ‘‘vissaritaṃ mayā, tiṭṭha ayye āharissāmī’’ti nivattitukāmā ahosi. Visākhā ‘‘sace je vihāre ṭhapetvā vissaritaṃ, tassa vihārasseva atthāya taṃ pariccajissāmī’’ti vihāraṃ gantvā bhagavantaṃ upasaṅkamitvā vanditvā attano adhippāyaṃ pavedentī ‘‘vihāraṃ, bhante, kāressāmi, adhivāsetu me bhagavā anukampaṃ upādāyā’’ti āha. Adhivāsesi bhagavā tuṇhībhāvena.

Having heard the Dhamma, she paid homage to the Blessed One, circumambulated him, and also paid homage to the monks who develop the mind. Then she left the monastery and, after walking a short distance, said to her maidservant, “Come now, maid, I will put on the ornament.” The maidservant, having made it into a bundle and tied it, had left it in the monastery, and having wandered about here and there, she forgot it when it was time to leave and had departed. Realizing, “I have forgotten it; wait, lady, I will bring it,” she wanted to turn back. Visākhā said: “If, maid, it was left in the monastery and forgotten, I will relinquish it for the sake of that very monastery.” She went to the monastery, approached the Blessed One, paid homage, and expressed her intention, saying, “Venerable sir, I will have a monastery built. May the Blessed One consent out of compassion for me.” The Blessed One consented by remaining silent.

Sā taṃ piḷandhanaṃ satasahassādhikanavakoṭiagghanakaṃ vissajjetvā āyasmatā mahāmoggallānena navakammādhiṭṭhāyakena suvibhattabhittithambhatulāgopānasikaṇṇikadvārabāhavātapāna sopānādigehāvayavaṃ manoharaṃ suvikappitakaṭṭhakammaramaṇīyaṃ suparikammakatasudhākammaṃ manuññaṃ suviracitamālākammalatākammādicittakammavicittaṃ supariniṭṭhitamaṇikuṭṭima sadisabhūmitalaṃ devavimānasadisaṃ heṭṭhābhūmiyaṃ pañca gabbhasatāni, uparibhūmiyaṃ pañca gabbhasatānīti gabbhasahassapaṭimaṇḍitaṃ buddhassa bhagavato bhikkhusaṅghassa [Pg.172] ca vasanānucchavikaṃ mahantaṃ pāsādaṃ tassa parivārapāsādasahassañca tesaṃ parivārabhāvena kuṭimaṇḍapacaṅkamanādīni ca kārentī navahi māsehi vihāraṃ niṭṭhāpesi. Pariniṭṭhite ca vihāre navaheva hiraññakoṭīhi vihāramahaṃ kārentī pañcamattehi sahāyikāsatehi saddhiṃ pāsādaṃ abhiruhitvā tassa sampattiṃ disvā somanassajātā sahāyikā āha ‘‘imaṃ evarūpaṃ pāsādaṃ kārentiyā yaṃ mayā puññaṃ pasutaṃ, taṃ anumodatha, pattidānaṃ vo dammī’’ti. ‘‘Aho sādhu aho sādhū’’ti pasannacittā sabbāpi anumodiṃsu.

She, having relinquished that ornament worth nine crores and one hundred thousand, had a great mansion built, with the Venerable Mahāmoggallāna as the overseer of new works. It was suitable for the Blessed One, the Buddha, and the community of monks to reside in, having well-divided parts of the dwelling such as walls, pillars, beams, rafters, roof-pinnacles, door-frames, windows, and staircases; captivating the heart; delightful with well-fashioned woodwork; pleasing with well-finished plasterwork; exceedingly wonderful with various artistic works such as well-arranged garland-work and creeper-work; having a floor like a surface of well-polished gems; and resembling a celestial mansion. It was adorned with a thousand chambers—five hundred on the lower floor and five hundred on the upper floor. Causing a thousand surrounding mansions to be built, and huts, pavilions, walking paths, and so forth as their surrounding structures, she had the monastery completed in nine months. And when the monastery was completed, spending another nine crores, she held a festival for the monastery. Ascending the mansion together with five hundred female companions, and seeing its splendor, she became joyful and said to her companions, “Rejoice in whatever merit has been acquired by me in causing such a mansion as this to be built. I give to you a share of the merit.” With gladdened minds, they all rejoiced, saying, “Oh, excellent! Oh, excellent!”

Tattha aññatarā upāsikā visesato taṃ pattidānaṃ manasākāsi. Sā na cirasseva kālaṃ katvā tāvatiṃsesu nibbatti. Tassā puññānubhāvena anekakūṭāgārapākārauyyānapokkharaṇiādipaṭimaṇḍitaṃ soḷasayojanāyāmavitthārabbedhaṃ attano pabhāya yojanasataṃ pharantaṃ ākāsacāriṃ mahantaṃ vimānaṃ pāturahosi. Sā gacchantīpi accharāsahassaparivārā saha vimānena gacchati. Visākhā pana mahāupāsikā vipulapariccāgatāya saddhāsampattiyā ca nimmānaratīsu nibbattitvā sunimmitadevarājassa aggamahesibhāvaṃ sampāpuṇi. Athāyasmā anuruddho devacārikaṃ caranto taṃ visākhāya sahāyikaṃ tāvatiṃsabhavane uppannaṃ disvā –

Among them, a certain laywoman particularly took that dedication of merit to heart. Not long after, she passed away and was reborn in the Tāvatiṃsa heaven. By the power of her merit, a great celestial mansion appeared for her, adorned with numerous gabled mansions, ramparts, parks, lotus ponds, and so forth, sixteen yojanas in length, breadth, and height, pervading a hundred yojanas with its own radiance, and moving through the sky. Even when she traveled, she went together with her mansion, surrounded by a thousand celestial nymphs. As for the great laywoman Visākhā, due to her vast generosity and her accomplishment in faith, she was reborn in the Nimmānaratī heaven and attained the state of chief consort to the deva king Sunimmita. Then, the Venerable Anuruddha, while wandering on tour among the deva realms, saw that friend of Visākhā who had been reborn in the Tāvatiṃsa realm and asked:

729.

729.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“With surpassing beauty, O deity, you stand, illuminating all directions like the morning star.”

730.

730.

‘‘Tassā te naccamānāya, aṅgamaṅgehi sabbaso;

Dibbā saddā niccharanti, savanīyā manoramā.

“As you dance, from all your major and minor limbs, divine sounds issue forth, pleasant to hear and delightful.”

731.

731.

‘‘Tassā te naccamānāya, aṅgamaṅgehi sabbaso;

Dibbā gandhā pavāyanti, sucigandhā manoramā.

“As you dance, from all your major and minor limbs, divine fragrances waft forth, pure-scented and delightful.”

732.

732.

‘‘Vivattamānā kāyena, yā veṇīsu piḷandhanā;

Tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā.

“As you turn your body, the sound of the ornaments on your braids is heard, like that of a five-part musical ensemble.”

733.

733.

‘‘Vaṭaṃsakā vātadhutā, vātena sampakampitā;

Tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā.

“The ear-ornaments, shaken by the wind, are made to tremble; their sound is heard, like that of a five-part musical ensemble.”

734.

734.

‘‘Yāpi [Pg.173] te sirasmiṃ mālā, sucigandhā manoramā;

Vāti gandho disā sabbā, rukkho mañjūsako yathā.

“And the garland on your head, pure-scented and delightful, its fragrance wafts in all directions, like a mañjūsaka tree.”

735.

735.

‘‘Ghāyase taṃ sucigandhaṃ, rūpaṃ passasi amānusaṃ;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. –

“You smell that pure scent, you see this superhuman form; O deity, being asked, explain: of what deed is this the fruit?”

Imāhi gāthāhi pucchi. Sāpi tassa evaṃ byākāsi –

He asked with these verses. She, in turn, answered him thus:

736.

736.

‘‘Sāvatthiyaṃ mayhaṃ sakhī bhadante, saṅghassa kāresi mahāvihāraṃ;

Tatthappasannā ahamānumodiṃ, disvā agārañca piyañca metaṃ.

“Venerable sir, in Sāvatthī my friend had a great monastery built for the Sangha. There, being pleased, I rejoiced, having seen both the dwelling and that dear friend of mine.”

737.

737.

‘‘Tāyeva me suddhanumodanāya, laddhaṃ vimānabbhutadassaneyyaṃ;

Samantato soḷasayojanāni, vehāyasaṃ gacchati iddhiyā mama.

“By that very pure rejoicing of mine, I obtained a celestial mansion, wondrous and beautiful to behold; extending sixteen yojanas all around, it travels through the sky by my psychic power.”

738.

738.

‘‘Kūṭāgārā nivesā me, vibhattā bhāgaso mitā;

Daddallamānā ābhanti, samantā satayojanaṃ.

“My dwellings are gabled chambers, divided into sections and well-proportioned; shining brilliantly, they illuminate all around for a hundred yojanas.”

739.

739.

‘‘Pokkharañño ca me ettha, puthulomanisevitā;

Acchodakā vippasannā, soṇṇavālukasanthatā.

“And here I have lotus ponds, frequented by broad-finned fish, with clear, tranquil water, strewn with golden sand.”

740.

740.

‘‘Nānāpadumasañchannā, puṇḍarīkasamotatā;

Surabhī sampavāyanti, manuññā māluteritā.

“They are covered with various lotuses, overspread with white lotuses; a delightful fragrance wafts, stirred by the breeze.”

741.

741.

‘‘Jambuyo panasā tālā, nāḷikeravanāni ca;

Antonivesane jātā, nānārukkhā aropimā.

“Rose-apple, jackfruit, and palmyra trees, and coconut groves have grown within the inner enclosure—various trees, unplanted.”

742.

742.

‘‘Nānātūriyasaṅghuṭṭhaṃ, accharāgaṇaghositaṃ;

Yopi maṃ supine passe, sopi vitto siyā naro.

“It resounds with various musical instruments and echoes with the voices of a host of celestial nymphs; any person who might see me even in a dream would be filled with joy.”

743.

743.

‘‘Etādisaṃ abbhutadassaneyyaṃ, vimānaṃ sabbaso pabhaṃ;

Mama kamme hi nibbattaṃ, alaṃ puññāni kātave’’ti.

“Such a celestial mansion, wondrous and beautiful to behold, radiant in every way, has arisen from my own kamma. It is fitting to perform meritorious deeds.”

736. Tattha [Pg.174] sāvatthiyaṃ mayhaṃ sakhī bhadante, saṅghassa kāresi mahāvihāranti bhante anuruddha, sāvatthiyā samīpe pācīnapasse mayhaṃ mama sakkhī sahāyikā visākhā mahāupāsikā āgatāgataṃ cātuddisaṃ bhikkhusaṅghaṃ uddissa navahiraññakoṭipariccāgena pubbārāmaṃ nāma mahantaṃ vihāraṃ kāresi. Tatthappasannā ahamānumodinti tasmiṃ vihāre katapariyosite saṅghassa niyyādiyamāne tāya kate pattidāne ‘‘aho ṭhāne vata pariccāgo kato’’ti pasannā ratanattaye kammaphale ca sañjātapasādā ahaṃ anumodiṃ. Vatthuvasena tassā anumodanāya uḷārabhāvaṃ dassetuṃ ‘‘disvā agārañca piyañca meta’’nti āha. Sahassagabbhaṃ ativiya ramaṇīyaṃ devavimānasadisaṃ tañca agāraṃ mahantaṃ pāsādaṃ piyañca me buddhappamukhaṃ saṅghaṃ uddissa tādisaṃ mahantaṃ dhanapariccāgaṃ disvā anumodinti yojanā.

736. Therein, as for the words, 'At Sāvatthī, my friend, venerable sir, had a great monastery built for the Saṅgha,' this means: Venerable Anuruddha, near Sāvatthī, on the eastern side, my friend and companion, the great laywoman devotee Visākhā, by donating nine crores of treasure, had the great monastery named Pubbārāma built, dedicating it to the community of bhikkhus from the four directions who have come, are coming, and will come. As for the words, 'Therein, being pleased, I rejoiced,' this means: when that monastery, having been completed, was being dedicated to the Saṅgha, and when the sharing of merit was made by her, thinking, 'Oh, what a donation has been made in a worthy cause!', I became pleased, and with confidence arisen in the Triple Gem and in the fruit of kamma, I rejoiced. To show the greatness of that rejoicing by way of the basis of the gift, it was said, 'having seen the dwelling and what is dear to me.' The syntactical construction is: 'Having seen that dwelling—the great mansion with a thousand chambers, exceedingly delightful, like a celestial mansion—and having seen such a great donation of wealth made for the sake of what is dear to me, namely the Saṅgha headed by the Buddha, I rejoiced.'

737. Tāyeva me suddhanumodanāyāti yathāvuttāya deyyadhammapariccāgābhāvena suddhāya kevalāya anumodanāyeva. Laddhaṃ vimānabbhutadassaneyyanti mayhaṃ pubbe īdisassa abhūtapubbatāya abbhutaṃ samantabhaddakabhāvena ativiya surūpatāya ca dassaneyyaṃ imaṃ vimānaṃ laddhaṃ adhigataṃ. Evaṃ tassa vimānassa abhirūpataṃ dassetvā idāni pamāṇamahattaṃ pabhāvamahattaṃ upabhogavatthumahattañca dassetuṃ ‘‘samantato soḷasayojanānī’’tiādi vuttaṃ. Tattha iddhiyā mamāti mama puññiddhiyā.

737. “By that very pure rejoicing of mine”—this means by pure and mere rejoicing, as has been described, due to the absence of having relinquished the gift-object. “I obtained a celestial mansion, wondrous and beautiful to behold”—this means that I obtained this mansion, which is wondrous because of its state of never having occurred before, and beautiful to behold because of its all-around auspiciousness and extreme beauty. Having thus shown the great beauty of that mansion, now to show its greatness in measure, its greatness in splendor, and the greatness of its objects of enjoyment, it was said, “Sixteen yojanas all around,” and so forth. Herein, “by my power” means by my power of merit.

739. Pokkharaññoti pokkharaṇiyo. Puthulomanisevitāti dibbamacchehi upasevitā.

739. Pokkharañño means lotus ponds. Puthulomanisevitā means frequented by divine fish.

740. Nānāpadumasañchannāti satapattasahassapattādibhedehi nānāvidhehi rattapadumehi rattakamalehi ca sañchāditā. Puṇḍarīkasamotatāti nānāvidhehi setakamalehi samantato avatatā, nānārukkhā aropimā surabhī sampavāyantīti yojanā.

740. Nānāpadumasañchannā means well covered with various kinds of red paduma lotuses and red kamala lotuses, with distinctions such as hundred-petaled and thousand-petaled. Puṇḍarīkasamotatā means covered all around by various kinds of white kamala lotuses. Various unplanted trees emit sweet fragrances—this is the connection.

742. Sopīti so supinadassāvīpi. Vittoti tuṭṭho.

742. Sopi means he also, that is, even one who is a seer of dreams. Vitto means pleased.

743. Sabbaso [Pg.175] pabhanti samantato obhāsamānaṃ. Kamme hīti kammanimittaṃ. Hīti nipātamattaṃ. Cetanānaṃ vā aparāparuppattiyā bahubhāvato ‘‘kammehī’’ti vuttaṃ. Alanti yuttaṃ. Kātaveti kātuṃ.

743. Sabbaso pabhaṃ means shining all around. Kammehi means due to the sign of kamma. Hi is merely a particle. Or, because of the abundance from the successive arising of volitions, it is said kammehi. Alaṃ means it is fitting. Kātave means to do.

Idāni thero visākhāya nibbattaṭṭhānaṃ kathāpetukāmo imaṃ gāthamāha –

Now the Elder, desiring to have the place of Visākhā's rebirth told, spoke this verse:

744.

744.

‘‘Tāyeva te suddhanumodanāya,Laddhaṃ vimānabbhutadassaneyyaṃ;

Yā ceva sā dānamadāsi nārī,Tassā gatiṃ brūhi kuhiṃ uppannā sā’’ti.

“Through that very pure rejoicing of yours, this wondrous, beautiful-to-behold celestial mansion was obtained. As for that woman who gave the gift—tell of her destiny, where was she reborn?”

744. Tattha yā ceva sā dānamadāsi nārīti yassa dānassa anumodanāya tvaṃ īdisaṃ sampattiṃ paṭilabhi, taṃ dānaṃ yā ceva sā nārī adāsīti visākhaṃ mahāupāsikaṃ sandhāya vadati. Tāya eva devatāya tassā sampattiṃ kathāpetukāmo āha ‘‘tassā gatiṃ brūhi kuhiṃ uppannā sā’’ti. Tassā gatinti tāya nibbattadevagatiṃ.

744. Therein, the statement, “As for that woman who gave the gift,” is said in reference to the great female lay disciple Visākhā. It was by rejoicing in her gift that you obtained such prosperity. Desiring to have that very devatā tell of her [Visākhā's] attainment, he said, “Tell of her destiny, where was she reborn?” Tassā gatiṃ means her resultant celestial destiny.

Idāni therena pucchitamatthaṃ dassentī āha –

Now, wishing to explain the meaning asked by the Elder, she said:

745.

745.

‘‘Yā sā ahu mayhaṃ sakhī bhadante, saṅghassa kāresi mahāvihāraṃ;

Viññātadhammā sā adāsi dānaṃ, uppannā nimmānaratīsu devesu.

“She who was my friend, venerable sir, built a great monastery for the Sangha. Knowing the Dhamma, she gave gifts; she has arisen among the Nimmānarati devas.”

746.

746.

‘‘Pajāpatī tassa sunimmitassa,Acintiyo kammavipāka tassā;

Yametaṃ pucchasi ‘kuhiṃ uppannā sā’ti,Taṃ te viyākāsiṃ anaññathā aha’’nti.

“She is the consort of Sunimmita. Her kammic result is unthinkable. You ask, ‘Where was she reborn?’ I have explained it to you without error.”

745. Tattha viññātadhammāti viññātasāsanadhammā, paṭividdhacatusaccadhammāti attho.

745. Herein, viññātadhammā means one who has understood the Dhamma of the Dispensation, one who has penetrated the Dhamma of the Four Noble Truths; this is the meaning.

746. Sunimmitassāti sunimmitassa devarājassa. Acintiyo kammavipāka tassāti vibhattilopaṃ katvā niddeso, tassā mama sakhiyā nibbānaratīsu [Pg.176] nibbattāya kammavipāko puññakammassa vipākabhūtā dibbasampatti acintiyā appameyyāti attho. Anaññathāti aviparītaṃ yathāsabhāvato. Kathaṃ panāyaṃ tassā sampattiṃ aññāsīti? Subhaddā viya bhaddāya, visākhāpi devadhītā imissā santikaṃ agamāsi.

746. Sunimmitassa means of Sunimmita, the deva-king. Acintiyo kammavipāka tassā is a designation made by eliding the inflectional ending; the meaning is that the kamma-result of her, my friend, who was reborn among the Nimmānarati devas—that is, the divine prosperity which is the result of meritorious kamma—is inconceivable and immeasurable. Anaññathā means not otherwise, that is, in accordance with reality. But how did she know of her prosperity? Like Subhaddā, Visākhā the devadhītā also came to her presence.

Idāni devadhītā theraṃ aññesampi dānasamādapane niyojentī imāhi gāthāhi dhammaṃ desesi –

Now the devadhītā, enjoining the Elder and others also to undertake giving, taught the Dhamma with these verses:

747.

747.

‘‘Tenahaññepi samādapetha, saṅghassa dānāni dadātha vittā;

Dhammañca suṇātha pasannamānasā, sudullabho laddho manussalābho.

“Therefore, encourage others too; wealthy ones, give gifts to the Sangha; and listen to the Dhamma with a serene mind—rare is the attainment of human birth.”

748.

748.

‘‘Yaṃ maggaṃ maggādhipatī adesayi, brahmassaro kañcanasannibhattaco;

Saṅghassa dānāni dadātha vittā, mahapphalā yattha bhavanti dakkhiṇā.

“Wealthy ones, give gifts to the Sangha, where offerings become greatly fruitful, on the path taught by the Lord of the Path, whose voice is like Brahmā's and whose skin is the hue of gold.”

749.

749.

‘‘Ye puggalā aṭṭha sataṃ pasatthā, cattāri etāni yugāni honti;

Te dakkhiṇeyyā sugatassa sāvakā, etesu dinnāni mahapphalāni.

“The eight persons praised by the good, these constitute four pairs. They are worthy of offerings, disciples of the Well-gone One; gifts given to them bear great fruit.”

750.

750.

‘‘Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito.

“Four who are practicing the path, and four established in the fruit; this is the Sangha, upright, endowed with wisdom and virtue.”

751.

751.

‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalaṃ.

“For humans making offerings, for beings seeking merit, for those performing merit that provides a basis for rebirth, what is given to the Sangha is of great fruit.”

752.

752.

‘‘Eso hi saṅgho vipulo mahaggato, esappameyyo udadhīva sāgaro;

Ete hi seṭṭhā naravīrasāvakā, pabhaṅkarā dhammamudīrayanti.

“For this Sangha is vast and has attained greatness, immeasurable like the ocean; these are the best, the disciples of the heroic man, light-makers who proclaim the Dhamma.”

753.

753.

‘‘Tesaṃ [Pg.177] sudinnaṃ suhutaṃ suyiṭṭhaṃ, ye saṅghamuddissa dadanti dānaṃ;

Sā dakkhiṇā saṅghagatā patiṭṭhitā, mahapphalā lokavidūna vaṇṇitā.

Of those who give a gift dedicating it to the Sangha, it is well-given, well-offered, well-sacrificed. That offering, established in the Sangha, is of great fruit, praised by the knowers of the world.

754.

754.

‘‘Etādisaṃ yaññamanussarantā, ye vedajātā vicaranti loke;

Vineyya maccheramalaṃ samūlaṃ, aninditā saggamupenti ṭhāna’’nti.

Remembering such a sacrifice, those who have attained knowledge wander in the world. Having subdued the stain of stinginess with its root, blameless, they go to a heavenly place.

747. Tattha tenahaññepīti tenahi aññepi. Tenāti ca tena kāraṇena, hīti nipātamattaṃ. ‘‘Samādapethā’’ti vatvā samādapanākāraṃ dassetuṃ ‘‘saṅghassa dānāni dadāthā’’tiādi vuttaṃ. Aṭṭhahi akkhaṇehi vajjitaṃ manussabhāvaṃ sandhāyāha ‘‘sudullabho laddho manussalābho’’ti. Tattha aṭṭha akkhaṇā nāma tayo apāyā arūpā asaññasattā paccantadeso indriyānaṃ vekallaṃ niyatamicchādiṭṭhikatā apātubhāvo buddhassāti.

747. Therein, 'tenahaññepīti' is 'tenahi aññepi'. 'Tena' means 'for that reason,' and 'hi' is merely a particle. Having said 'Samādapetha,' to show the manner of exhortation, it was said, 'Give gifts to the Saṅgha,' and so on. Referring to the human state, which is devoid of the eight inopportune moments, it is said, 'Rarely obtained is the gain of a human birth.' Therein, the eight inopportune moments are: the three woeful states, the formless realms, the realm of non-percipient beings, remote regions, impaired faculties, holding fixed wrong views, and the non-arising of a Buddha.

748. Yaṃ magganti yaṃ khettavisese kataṃ dānaṃ, taṃ ekantena sugatisampāpanato sugatigāmimaggaṃ apāyamaggato jagghamaggādito ca ativiya seṭṭhabhāvena maggādhipanti katvā. Dānampi hi saddhāhiriyo viya ‘‘devalokagāmimaggo’’ti vuccati. Yathāha –

748. 'Yaṃ maggaṃ' means: a gift given in a special field, which, because it certainly leads to a good destination, is a path leading to a good destination; and because it is far superior to the path to the woeful states, a footpath, and so on, it is thus called the chief of paths. For giving, just like faith and moral shame, is called 'the path leading to the world of the gods.' As it is said:

‘‘Saddhā hiriyaṃ kusalañca dānaṃ, dhammā ete sappurisānuyātā;

Etañhi maggaṃ diviyaṃ vadanti, etena hi gacchati devaloka’’nti.(a. ni. 8.32;

kathā. 480);

“Faith, moral shame, and skillful giving—these are the qualities followed by the good. This indeed they call the divine path; by this one goes to the world of the gods.”

‘‘Maggādhipatī’’ti vā pāṭho, tassa ariyamaggena sadevakassa lokassa adhipatibhūto satthāti attho daṭṭhabbo. Saṅghassa dānāni dadāthātiādinā punapi dakkhiṇeyyesu dānasaṃvibhāge niyojentī āha.

Alternatively, 'Maggādhipatī' is another reading, and its meaning should be understood as the Teacher, who is lord over the world with its gods through the Noble Path. With 'Give gifts to the Saṅgha,' and so forth, she again speaks, urging the distribution of gifts among those worthy of offerings.

749. Idāni [Pg.178] taṃ dakkhiṇeyyaṃ ariyasaṅghaṃ sarūpato dassentī ‘‘ye puggalā aṭṭha sataṃ pasatthā’’ti gāthamāha. Tattha yeti aniyamitaniddeso. Puggalāti sattā. Aṭṭhāti tesaṃ gaṇanaparicchedo. Te hi cattāro ca paṭipannā cattāro ca phale ṭhitāti aṭṭha honti. Sataṃ pasatthāti sappurisehi buddhapaccekabuddhasāvakehi aññehi ca devamanussehi passatthā. Kasmā? Sahajātasīlādiguṇayogato. Tesañhi campakabakulakusumādīnaṃ viya sahajātavaṇṇagandhādayo sahajātasīlasamādhiādayo guṇā, tena te vaṇṇagandhādisampannāni viya pupphāni devamanussānaṃ sataṃ piyā manāpā pāsaṃsiyā ca honti. Tena vuttaṃ ‘‘ye puggalā aṭṭha sataṃ pasatthā’’ti. Te pana saṅkhepato sotāpattimaggaṭṭho phalaṭṭhoti ekaṃ yugaṃ, evaṃ yāva arahattamaggaṭṭho phalaṭṭhoti ekaṃ yuganti cattāri yugāni honti. Tenāha ‘‘cattāri etāni yugāni honti te dakkhiṇeyyā’’ti. Teti pubbe aniyamato uddiṭṭhānaṃ niyametvā dassanaṃ. Te hi sabbepi kammaṃ kammaphalañca saddahitvā dātabbadeyyadhammasaṅkhātaṃ dakkhiṇaṃ arahantīti dakkhiṇeyyā guṇavisesayogena dānassa mahapphalabhāvasādhanato. Sugatassa sāvakāti sammāsambuddhassa dhammasavanante ariyāya jātiyā jātatāya taṃ dhammaṃ suṇantīti sāvakā. Etesu dinnāni mahapphalānīti etesu sugatassa sāvakesu appakānipi dānāni dinnāni paṭiggāhakato dakkhiṇāvisuddhiyā mahapphalāni honti. Tenāha bhagavā ‘‘yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; 5.32; itivu. 90).

749. Now, to show the Noble Saṅgha, which is worthy of offerings, in its essential nature, she spoke the verse: 'Those eight individuals praised by the good.' Here, 'ye' (those) is an indefinite reference. 'Puggalā' (individuals) means beings. 'Aṭṭha' (eight) is the specification of their number. For they are four who are practicing and four who are established in the fruit; thus, they are eight. 'Sataṃ pasatthā' (praised by the good) means praised by the good persons—Buddhas, Paccekabuddhas, disciples, and other devas and humans. Why? Because of their connection with innate qualities such as morality. For them, just as flowers like the campaka, bakula, and sumana have innate color, fragrance, and so on, so too are their qualities such as morality, concentration, and so on innate. Therefore, like flowers endowed with color and fragrance, they are dear, pleasing, and praiseworthy to the good devas and humans. Hence it is said: 'Those eight individuals praised by the good.' In brief, they are: the one established on the path of stream-entry and the one established on its fruit—this is one pair. In the same way, up to the one established on the path of Arahantship and the one established on its fruit—this is one pair. Thus, there are four pairs. Therefore, she said: 'These are the four pairs; they are worthy of offerings.' Here, 'te' (they) is a specification of those who were previously pointed out indefinitely. For all of them, having faith in kamma and the fruit of kamma, are worthy of the noble offering (dakkhiṇa)—described as a gift-object to be given—and are thus called 'worthy of offerings' (dakkhiṇeyyā), because through their connection with special qualities, they bring about the great fruitfulness of a gift. 'Disciples of the Sugata' (sugatassa sāvakā): they are called 'disciples' (sāvakā) because they hear (suṇanti) that Dhamma, having been born with a noble birth at the conclusion of hearing the Dhamma of the Perfectly Enlightened One. 'Gifts given to them are of great fruit' means that even small gifts given to these disciples of the Sugata become of great fruit due to the purity of the recipient. Therefore, the Blessed One said: 'Bhikkhus, whatever assemblies or groups there are, the Saṅgha of the Tathāgata’s disciples is declared the foremost among them,' and so on.

750. Cattāro ca paṭipannātiādi heṭṭhā vuttatthameva.

750. The phrase beginning 'Cattāro ca paṭipannā' has the same meaning as what has been stated above.

Idha pana āyasmā anuruddho attanā devatāya ca vuttamatthaṃ manussalokaṃ āgantvā bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

In this account, the Venerable Anuruddha, having come to the human world, reported to the Blessed One the matter spoken by himself and by the deity. The Blessed One, making that matter the occasion, taught the Dhamma to the assembled congregation. That teaching was beneficial to the great assembly of people.

Vihāravimānavaṇṇanā niṭṭhitā.

The exposition on the Vihāra Vimāna is concluded.

7. Caturitthivimānavaṇṇanā

7. The Exposition on the Mansion of the Four Women

Abhikkantena [Pg.179] vaṇṇenāti caturitthivimānaṃ. Tassa kā uppatti? Bhagavati sāvatthiyaṃ viharante āyasmā mahāmoggallāno heṭṭhā vuttanayena devacārikaṃ caranto tāvatiṃsabhavanaṃ gato. So tattha paṭipāṭiyā ṭhitesu catūsu vimānesu catasso devadhītaro paccekaṃ accharāsahassaparivārā dibbasampattiṃ anubhavantiyo disvā tāhi pubbe katakammaṃ pucchanto –

The Vimanavatthu beginning with 'With surpassing complexion' is the Caturitthivimāna. What is its origin? While the Blessed One was dwelling in Sāvatthī, the Venerable Mahāmoggallāna, journeying through the deva realm in the manner previously described, went to the Tāvatiṃsa celestial abode. There, in four mansions standing in succession, he saw four devadhītās, each with a retinue of a thousand celestial nymphs, experiencing divine felicity, and desiring to ask about the kamma they had previously done—

755. ‘‘Abhikkantena vaṇṇena…pe…vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

755. "With surpassing complexion... and your complexion illuminates all directions."

Imāhi gāthāhi paṭipāṭiyā pucchi. Tāpi tassa pucchānantaraṃ paṭipāṭiyā byākariṃsu. Taṃ dassetuṃ –

With these verses, he asked in succession. They too, immediately after his question, answered in succession. To show that matter:

758. ‘‘Sā devatā attamanā…pe…yassa kammassidaṃ phala’’nti. –

758. "That deity, pleased... the fruit of which kamma this is."

Ayaṃ gāthā vuttā.

This verse was spoken.

Tā kira kassapassa bhagavato kāle esikānāmake raṭṭhe paṇṇakate nāma nagare kulagehe nibbattā vayappattā tasmiṃyeva nagare patikulaṃ gatā samaggavāsaṃ vasanti. Tāsu ekā aññataraṃ piṇḍacārikaṃ bhikkhuṃ disvā pasannacittā indīvarakalāpaṃ adāsi, aparā aññassa nīluppalahatthakaṃ adāsi, aparā padumahatthakaṃ adāsi, aparā sumanamakuḷāni adāsi. Tā aparena samayena kālaṃ katvā tāvatiṃsabhavane nibbattiṃsu, tāsaṃ accharāsahassaṃ parivāro ahosi. Tā tattha yāvatāyukaṃ dibbasampattiṃ anubhavitvā tato cutā tasseva kammassa vipākāvasesena aparāparaṃ tattheva saṃsarantiyo imasmiṃ buddhuppāde tattheva uppannā vuttanayena āyasmatā mahāmoggallānena pucchitā. Tāsu ekā attanā kataṃ pubbakammaṃ therassa kathentī –

It is said that during the time of the Blessed One Kassapa, in the country named Esikā, in the city of Paṇṇakata, they were born into a family. Having reached maturity, they went to their husbands' homes in that same city and lived together in harmony. Among them, one, upon seeing a certain monk on his alms-round, with a mind of faith, offered a bunch of blue lotuses. Another gave a handful of blue water lilies to another elder, another gave a handful of lotuses, and another gave jasmine buds. At a later time, they passed away and were reborn in the Tāvatiṃsa celestial realm, where they each had a retinue of a thousand celestial nymphs. Having enjoyed divine bliss there for the full extent of their lifespan, they passed away from there and, by the remaining result of that same kamma, wandering on successively in that very place, were born there again in this Buddha-era. Questioned by the Venerable Mahāmoggallāna in the manner described, one of them, narrating to the Elder the past wholesome deed she had done, said:

759.

759.

‘‘Indīvarānaṃ [Pg.180] hatthakaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa;

Esikānaṃ uṇṇatasmiṃ, nagaravare paṇṇakate ramme.

“I gave a handful of blue lotuses to a monk who was wandering for alms in the lofty, delightful, excellent city of Paṇṇakata in the land of the Esikans.

760.

760.

‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By that deed, my complexion is such as this... and my complexion shines in all directions.”

Āha. Aparā –

She said. Another—

766.

766.

‘‘Nīluppalahatthakaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa;

Esikānaṃ uṇṇatasmiṃ, nagaravare paṇṇakate ramme.

“I gave a handful of blue water lilies to a monk who was wandering for alms in the lofty, delightful, excellent city of Paṇṇakata in the land of the Esikans.

767. ‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

767. “By that deed, my complexion is such as this... and my complexion shines in all directions.”

Āha. Aparā –

She said. Another—

773.

773.

‘‘Odātamūlakaṃ haritapattaṃ, udakasmiṃ sare jātaṃ ahamadāsiṃ;

Bhikkhuno piṇḍāya carantassa, esikānaṃ uṇṇatasmiṃ;

Nagaravare paṇṇakate ramme.

“A lotus, white-rooted and green-leafed, born in the water of a lake, I gave to a monk wandering for alms in the lofty, delightful, excellent city of Paṇṇakata in the land of the Esikans.

774. ‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

774. “By that deed, my complexion is such as this... and my complexion shines in all directions.”

Āha. Aparā –

She said. Another—

780.

780.

‘‘Ahaṃ sumanā sumanassa sumanamakuḷāni, dantavaṇṇāni ahamadāsiṃ;

Bhikkhuno piṇḍāya carantassa, esikānaṃ uṇṇatasmiṃ;

Nagaravare paṇṇakate ramme.

“I, Sumanā, gave jasmine buds, white as teeth, to the good-minded monk wandering for alms in the lofty, delightful, excellent city of Paṇṇakata in the land of the Esikans.

781. ‘‘Tena [Pg.181] metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

781. “By that deed, my complexion is such as this... and my complexion shines in all directions.”

Āha.

She said.

759. Tattha indīvarānaṃ hatthakanti uddālakapupphahatthaṃ vātaghātakapupphakalāpaṃ. Esikānanti esikāraṭṭhassa. Uṇṇatasmiṃ nagaravareti uṇṇate bhūmipadese niviṭṭhe meghodaraṃ lihantehi viya accuggatehi pāsādakūṭāgārādīhi uṇṇate uttamanagare. Paṇṇakateti evaṃnāmake nagare.

759. Therein, 'a handful of indīvara flowers' means a handful of uddālaka flowers or a bunch of vātaghātaka flowers. 'Of the Esikā' means of the country of Esikā. 'In the lofty, excellent city' means in a fine city established in a lofty region, lofty with palaces, pinnacled houses, and so on, that are exceedingly high, as if standing at the edges of the clouds. 'In Paṇṇakata' means in the city so named.

766. Nīluppalahatthakanti kuvalayakalāpaṃ.

766. ‘A handful of blue water lilies’ means a bunch of blue water lilies.

773. Odātamūlakanti setamūlaṃ, bhisamūlānaṃ dhavalatāya vuttaṃ, padumakalāpaṃ sandhāya vadati. Tenāha ‘‘haritapatta’’ntiādi. Tattha haritapattanti nīlapattaṃ. Avijahitamakuḷapattassa hi padumassa bāhirapattāni haritavaṇṇāni eva honti. Udakasmiṃ sare jātanti sare udakamhi jātaṃ, saroruhanti attho.

773. ‘White-rooted’ means having a white root; it is said due to the whiteness of the lotus roots, referring to a bunch of paduma lotuses. Therefore, it is said, ‘green-leafed,’ and so on. Therein, ‘green-leafed’ means blue-green-leafed. For indeed, the outer leaves of a paduma lotus that has not shed its bud-leaves are of a blue-green color. ‘Born in the water of a lake’ means born in the water in a lake; the meaning is ‘lake-grown’ (i.e., a lotus).

780. Sumanāti evaṃnāmā. Sumanassāti sundaracittassa. Sumanamakuḷānīti jātisumanapupphamakuḷāni. Dantavaṇṇānīti sajjukaṃ ullikhitahatthidantasadisavaṇṇāni.

780. ‘Sumanā’ means so-named. ‘Of a good mind’ means of a beautiful mind. ‘Sumana buds’ means jasmine flower buds. ‘Tusk-colored’ means having a color like that of a freshly scraped elephant tusk.

Evaṃ tāhi attanā katakamme kathite thero tāsaṃ anupubbiṃ kathaṃ kathetvā saccāni pakāsesi. Saccapariyosāne sā sabbāpi sahaparivārā sotāpannā ahesuṃ. Thero taṃ pavattiṃ manussalokaṃ āgantvā bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā dhammadesanā mahājanassa sātthikā jātāti.

Thus, when the kamma done by themselves had been related by them, the Elder, having given them the gradual discourse, revealed the Truths. At the conclusion of the discourse on the Truths, all of them, together with their retinues, became stream-enterers. The Elder, having come to the human world, reported that event to the Blessed One. The Blessed One, having made that matter the origin of the story, taught the Dhamma to the assembled congregation. That Dhamma teaching was beneficial to the great populace.

Caturitthivimānavaṇṇanā niṭṭhitā.

The commentary on the Story of the Four Women's Mansions is concluded.

8. Ambavimānavaṇṇanā

8. The Commentary on the Mango Mansion

Dibbaṃ [Pg.182] te ambavanaṃ rammanti ambavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena sāvatthiyaṃ aññatarā upāsikā āvāsadānassa mahapphalataṃ mahānisaṃsatañca sutvā chandajātā bhagavantaṃ abhivādetvā evamāha ‘‘ahaṃ, bhante, ekaṃ āvāsaṃ kāretukāmā, icchāmi tādisaṃ okāsaṃ, ācikkhatū’’ti. Bhagavā bhikkhū āṇāpesi, bhikkhū tassā okāsaṃ dassesuṃ. Sā tattha ramaṇīyaṃ āvāsaṃ kāretvā tassa samantato ambarukkhe ropesi. So āvāso samantato ambapantīhi parikkhitto chāyūdakasampanno muttājālasadisavālukākiṇṇapaṇḍarabhūmibhāgo ativiya manoharo ahosi. Sā taṃ vihāraṃ nānāvaṇṇehi vatthehi pupphadāmagandhadāmādīhi ca devavimānaṃ viya alaṅkaritvā telapadīpaṃ āropetvā ambarukkhe ca ahatehi vatthehi veṭhetvā saṅghassa niyyādesi.

The story beginning 'Your divine mango grove is delightful' is the Ambavimāna. What is its origin? The Blessed One was dwelling in Sāvatthī, in the Jeta Grove. At that time, in Sāvatthī, a certain female lay disciple, having heard of the great fruitfulness and great benefit of the gift of a dwelling, became filled with zeal. Having paid homage to the Blessed One, she spoke thus: 'Venerable sir, I desire to have a dwelling built. I wish for such a place; please point it out.' The Blessed One commanded the monks, and the monks showed her a place. There, she had a delightful dwelling built and planted mango trees all around it. That dwelling, surrounded on all sides by rows of mango trees, endowed with shade and water, and having a portion of white ground strewn with sand like a net of pearls, was exceedingly charming. Having adorned that monastery with cloths of various colors as if it were a celestial mansion, she set up an oil lamp, wrapped the mango trees with new cloths, and offered it to the Sangha.

Sā aparabhāge kālaṃ katvā tāvatiṃsabhavane nibbatti, tassā mahantaṃ vimānaṃ pāturahosi ambavanaparikkhittaṃ. Sā tattha accharāgaṇaparivāritā dibbasampattiṃ anubhavati. Taṃ āyasmā mahāmoggallāno upagantvā imāhi gāthāhi pucchi –

Later, having passed away, she was reborn in the Tāvatiṃsa realm, where a great mansion surrounded by a mango grove manifested for her. There, surrounded by a host of celestial nymphs, she experienced divine prosperity. The Venerable Mahāmoggallāna approached her and questioned her with these verses:

783.

783.

‘‘Dibbaṃ te ambavanaṃ rammaṃ, pāsādettha mahallako;

Nānātūriyasaṅghuṭṭho, accharāgaṇaghosito.

“Your divine mango grove is delightful, and here stands a great palace, resounding with various musical instruments, acclaimed by a host of celestial nymphs.

784.

784.

‘‘Padīpo cettha jalati, niccaṃ sovaṇṇayo mahā;

Dussaphalehi rukkhehi, samantā parivārito.

“Here a great golden lamp is always burning, surrounded all around by trees bearing cloth-fruits.

785. ‘‘Kena tetādiso vaṇṇo…pe…vaṇṇo ca te sabbadisā pabhāsatī’’ti.

785. “By what virtue is such radiance yours... and your radiance illuminates all directions?”

787. ‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phalaṃ’’.

787. That deity, pleased in mind... explained of what action this is the fruit.

788.

788.

‘‘Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke;

Vihāraṃ saṅghassa kāresiṃ, ambehi parivāritaṃ.

“When I was a human being among humans, in a previous birth in the human world, I had a monastery built for the Sangha, surrounded by mango trees.

789.

789.

‘‘Pariyosite [Pg.183] vihāre, kārente niṭṭhite mahe;

Ambehi chādayitvāna, katvā dussamaye phale.

When the monastery was completed and the great festival was being held, having covered the mango trees with cloths, I made their fruits into cloth-fruits.

790.

790.

‘‘Padīpaṃ tattha jāletvā, bhojayitvā gaṇuttamaṃ;

Niyyādesiṃ taṃ saṅghassa, pasannā sehi pāṇibhi.

Having lit a lamp there and fed the supreme community, I, being serene, offered it to the Sangha with my own hands.

791.

791.

‘‘Tena me ambavanaṃ rammaṃ, pāsādettha mahallako;

Nānātūriyasaṅghuṭṭho, accharāgaṇaghosito.

Therefore, my mango grove is delightful, and my great palace here is resounding with various musical instruments and acclaimed by a host of celestial nymphs.

792.

792.

‘‘Padīpo cettha jalati, niccaṃ sovaṇṇayo mahā;

Dussaphalehi rukkhehi, samantā parivārito.

Here a great golden lamp is always burning, surrounded on all sides by trees bearing cloth-fruits.

793.

793.

‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

Therefore, such is my radiance... and my radiance illuminates all directions.

Sā devatā byākāsi.

That deity answered.

783. Tattha mahallakoti mahanto āyāmavitthārehi ubbedhena ca vipulo, uḷāratamoti attho. Accharāgaṇaghositoti taṃ pamodituṃ saṅgītivasena ceva piyasallāpavasena ca accharāsaṅghena samugghosito.

783. Herein, 'mahallako' means great, vast in length, breadth, and height, signifying extreme grandeur. 'Accharāgaṇaghositoti' means that it was acclaimed by a host of celestial nymphs with songs and affectionate conversations in order to delight her.

784. Padīpo cettha jalatīti sūriyarasmisamujjalakiraṇavitāno ratanappadīpo ca ettha etasmiṃ pāsāde abhijalati. Dussaphalehīti dussāni phalāni etesanti dussaphalā. Tehi samuggiriyamānadibbavatthehīti attho.

784. 'Padīpo cettha jalati' means that a jeweled lamp, with a canopy of rays shining brightly like the sun's rays, blazes forth in this palace. 'Dussaphalehīti' is from 'dussāni phalāni etesanti dussaphalā' (cloths are their fruits, therefore they are 'dussaphalā'). The meaning is 'by those from which divine cloths are emitted'.

789. Kārente niṭṭhite maheti katapariyositassa vihārassa mahe pūjāya karīyamānāya ca. Katvā dussamaye phaleti dusseyeva tesaṃ ambānaṃ phalaṃ katvā.

789. 'Kārente niṭṭhite mahe' means when the great offering for the completed monastery was being made. 'Katvā dussamaye phale' means having made the fruit of those mangoes with cloths themselves.

790. Gaṇuttamanti gaṇānaṃ uttamaṃ bhagavato sāvakasaṅghaṃ. Niyyādesinti sampaṭicchāpesiṃ, adāsinti attho. Sesaṃ vuttanayameva.

790. 'Gaṇuttamaṃ' means the supreme among communities, the Sangha of the Blessed One's disciples. 'Niyyādesiṃ' means 'I caused to be accepted,' which means 'I gave.' The rest is as has been explained.

Ambavimānavaṇṇanā niṭṭhitā.

The explanation of the Mango Mansion is concluded.

9. Pītavimānavaṇṇanā

9. The Explanation of the Golden Mansion

Pītavatthe [Pg.184] pītadhajeti pītavimānaṃ. Tassa kā uppatti? Bhagavati parinibbute raññā ajātasattunā attanā paṭiladdhā bhagavato sarīradhātuyo gahetvā thūpe ca mahe ca kate rājagahavāsinī aññatarā upāsikā pātova katasarīrapaṭijagganā ‘‘satthu thūpaṃ pūjessāmī’’ti yathāladdhāni cattāri kosātakīpupphāni gahetvā saddhāvegena samussāhitamānasā maggaparissayaṃ anupadhāretvāva thūpābhimukhī gacchati. Atha naṃ taruṇavacchā gāvī abhidhāvantī vegena āpatitvā siṅgena paharitvā jīvitakkhayaṃ pāpesi. Sā tāvadeva tāvatiṃsabhavane nibbattantī sakkassa devarañño uyyānakīḷāya gacchantassa parivārabhūtānaṃ aḍḍhatiyānaṃ nāṭakakoṭīnaṃ majjhe attano sarīrapabhāya tā sabbā abhibhavantī saha rathena pāturahosi. Taṃ disvā sakko devarājā vimhitacitto acchariyabbhutajāto ‘‘kīdisena nu kho oḷārikena kammunā ayaṃ edisiṃ sumahatiṃ deviddhimupāgatā’’ti taṃ imāhi gāthāhi pucchi –

`Pītavatthe pītadhaje` begins the story of the Golden Mansion. What is its origin? When the Blessed One had attained Parinibbāna, King Ajātasattu, having taken the bodily relics of the Blessed One that he had personally received, had a stupa built and a festival held. A certain female lay devotee from Rājagaha, having attended to her body early in the morning, thought, 'I will pay homage to the Teacher's stupa.' Taking four sponge gourd flowers that she had obtained, with her mind greatly urged on by the force of faith, she set out toward the stupa without considering the dangers of the road. Then, a cow with a young calf, rushing swiftly upon her, struck her with its horn and caused her death. Instantly, she was reborn in the Tāvatiṃsa realm. Amidst the two and a half crores of celestial dancers who were the retinue of Sakka, king of the gods, as he was going to the pleasure garden, she appeared together with a chariot, outshining them all with her bodily radiance. Seeing her, Sakka, the king of the devas, with a mind astonished and filled with wonder, thought, 'By what great deed has she attained such immense divine power?' and asked her with these verses:

795.

795.

‘‘Pītavatthe pītadhaje, pītālaṅkārabhūsite;

Pītacandanalittaṅge, pītauppalamālinī.

“Clad in yellow robes, with yellow banners, adorned with yellow ornaments; anointed with yellow sandalwood, garlanded with yellow lotuses.

796.

796.

‘‘Pītapāsādasayane, pītāsane pītabhājane;

Pītachatte pītarathe, pītasse pītabījane.

“On a yellow palace-couch, on a yellow seat, in yellow vessels; under a yellow parasol, in a yellow chariot, on a yellow horse, with a yellow fan.

797.

797.

‘‘Kiṃ kammamakarī bhadde, pubbe mānusake bhave;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti.

“What deed did you do, good lady, in a former human existence? O deity, being questioned, declare: of what deed is this the fruit?”

Sāpissa imāhi gāthāhi byākāsi –

She, in turn, answered him with these verses:

798.

798.

‘‘Kosātakī nāma latatthi bhante, tittikā anabhicchitā;

Tassā cattāri pupphāni, thūpaṃ abhihariṃ ahaṃ.

“Venerable sir, there is a creeper named Kosātakī, which is bitter and not desired; I offered four of its flowers at the stupa.

799.

799.

‘‘Satthu sarīramuddissa, vippasannena cetasā;

Nāssa maggaṃ avekkhissaṃ, na taggamanasā satī.

“With a serene mind, dedicating my offering to the Teacher’s relics, I did not look at the cow's path, as my mind was not directed toward it.

800.

800.

‘‘Tato [Pg.185] maṃ avadhī gāvī, thūpaṃ apattamānasaṃ;

Tañcāhaṃ abhisañceyyaṃ, bhiyyo nūna ito siyā.

“Then a cow killed me, while my mind had not yet reached the stupa. If I had accomplished that act, surely the result would have been even greater than this.

801.

801.

‘‘Tena kammena devinda, maghavā devakuñjara;

Pahāya mānusaṃ dehaṃ, tava sahabyamāgatā’’ti.

“By that deed, O Lord of Devas, Maghavā, elephant among devas, having abandoned the human body, I have come into your companionship.”

795-6. Tattha pītacandanalittaṅgeti suvaṇṇavaṇṇena candanena anulittasarīre. Pītapāsādasayaneti sabbasovaṇṇamayena pāsādena suvaṇṇaparikkhittehi sayanehi ca samannāgate. Evaṃ sabbattha heṭṭhā upari ca pītasaddena suvaṇṇameva gahitanti daṭṭhabbaṃ.

795-6. Herein, 'anointed with yellow sandalwood' means having a body anointed with sandalwood of golden color. 'On a yellow palace-bed' means endowed with a palace made entirely of gold and with beds embellished with gold. Thus, it should be understood that everywhere, both before and after, by the word 'pīta' only gold is meant.

798. Latatthīti latā atthi. Bhanteti sakkaṃ devarājānaṃ gāravena ālapati. Anabhicchitāti na abhikaṅkhitā.

798. `Latatthīti` is to be parsed as `latā atthi`. By `bhante`, she addresses Sakka, the king of the devas, with reverence. `Anabhicchitā` means 'not desired'.

799. Sarīranti sarīrabhūtaṃ dhātuṃ. Avayave cāyaṃ samudāyavohāro yathā ‘‘paṭo ḍaḍḍho, samuddo diṭṭho’’ti ca. Assāti gorūpassa. Magganti āgamanamaggaṃ. Na avekkhissanti na olokayiṃ. Kasmā? Na taggamanasā satīti, tassaṃ gāviyaṃ gatamanā ṭhapitamanā na hontī, aññadatthu bhagavato thūpagatamanā eva samānāti attho. ‘‘Tadaṅgamanasā satī’’ti ca pāṭho, tadaṅge tassa bhagavato dhātuyā aṅge mano etissāti tadaṅgamanasā. Evaṃbhūtā ahaṃ tadā tassā maggaṃ nāvekkhissanti dasseti.

799. `Sarīraṃ` means the relic, which is a part of the body. This is a collective term used for a part, just as in 'the cloth is burnt' and 'the ocean is seen.' `Assā` means of the cow. `Maggaṃ` means the path of its approach. `Na avekkhissaṃ` means 'I did not look.' Why? Because of `na taggamanasā satī`, meaning her mind was not directed toward or established on that cow; rather, her mind was solely directed to the stupa of the Blessed One—this is the meaning. There is also the reading `tadaṅgamanasā satī`. `Tadaṅgamanasā` means 'she whose mind is on that part,' that is, on the part that is the relic of the Blessed One. This shows that, being of such a mind, she did not look at its path at that time.

800. Thūpaṃ apattamānasanti thūpaṃ cetiyaṃ asampattaajjhāsayaṃ, manasi bhavoti hi mānaso, ajjhāsayo manoratho. ‘‘Thūpaṃ upagantvā pupphehi pūjessāmī’’ti uppannamanorathassa asampuṇṇatāya evaṃ vuttaṃ. Thūpaṃ cetiyaṃ pana pupphehi pūjanacittaṃ siddhameva, yena sā devaloke uppanna. Tañcāhaṃ abhisañceyyanti tañce ahaṃ abhisañcineyyaṃ, pupphapūjanena hi puññaṃ ahaṃ thūpaṃ abhigantvā yathādhippāyaṃ pūjanena sammadeva cineyyaṃ upacineyyanti attho. Bhiyyo nūna ito siyāti ito yathāladdhasampattitopi bhiyyo upari uttaritarā sampatti siyāti maññeti attho.

800. `Thūpaṃ apattamānasaṃ` (mind not having reached the stūpa) means having an intention that had not yet reached the stūpa-shrine. For `mānaso` is so called because it arises in the mind (`manasi bhavo`); `ajjhāsayo` (intention) is a `manoratho` (wish). It was said thus because of the non-fulfillment of the wish that had arisen: 'Having approached the stūpa, I will make an offering with flowers.' However, the thought of making an offering with flowers at the stūpa-shrine was indeed fulfilled, by which she was reborn in the deva world. `Tañcāhaṃ abhisañceyyaṃ` means: 'If I had but accumulated that.' The meaning is: 'If I, by personally approaching the stūpa and making an offering with flowers according to my wish, had properly accumulated and well accumulated the merit.' `Bhiyyo nūna ito siyā` (surely it would be more than this) means: she thinks that an attainment even more excellent and superior, far beyond this present attainment that has been gained, would have been hers—this is the meaning.

801. Maghavā [Pg.186] devakuñjarāti ālapanaṃ. Tattha devakuñjarāti sabbabalaparakkamādivisesehi devesu kuñjarasadiso. Sahabyanti sahabhāvaṃ.

801. “Maghavā devakuñjara” is a form of address. Therein, “devakuñjara” means one who is like a great elephant among the devas by means of the special qualities of all strength, effort, and so on. “Sahabyaṃ” means the state of being together.

802.

802.

‘‘Idaṃ sutvā tidasādhipati, maghavā devakuñjaro;

Tāvatiṃse pasādento, mātaliṃ etadabravī’’ti. –

“Having heard this, Maghavā, lord of the thirty-three devas, the elephant among devas, while gladdening those in Tāvatiṃsa, said this to Mātali:”

Idaṃ dhammasaṅgāhakavacanaṃ. Tato sakko mātalipamukhassa devagaṇassa imāhi gāthāhi dhammaṃ desesi –

This is a statement by the compilers of the Dhamma. Then Sakka taught the Dhamma to the assembly of devas headed by Mātali with these verses:

803.

803.

‘‘Passa mātali accheraṃ, cittaṃ kammaphalaṃ idaṃ;

Appakampi kataṃ deyyaṃ, puññaṃ hoti mahapphalaṃ.

“See, Mātali, this wonder, this wondrous result of kamma; even a small offering given becomes merit of great fruit.

804.

804.

‘‘Natthi citte pasannamhi, appakā nāma dakkhiṇā;

Tathāgate vā sambuddhe, atha vā tassa sāvake.

“There is no offering called ‘small’ when the mind is serene, whether to the Tathāgata, the Perfectly Enlightened One, or to his disciple.

805.

805.

‘‘Ehi mātali amhepi, bhiyyo bhiyyo mahemase;

Tathāgatassa dhātuyo, sukho puññānamuccayo.

“Come, Mātali, let us also honor the relics of the Tathāgata again and again; happy is the accumulation of merit.

806.

806.

‘‘Tiṭṭhante nibbute cāpi, same citte samaṃ phalaṃ;

Cetopaṇidhihetuhi, sattā gacchanti suggatiṃ.

“Whether he is living or has attained Nibbāna, with a serene mind, the fruit is the same; by reason of the mind's aspiration, beings go to a happy destiny.

807.

807.

‘‘Bahūnaṃ vata atthāya, uppajjanti tathāgatā;

Yattha kāraṃ karitvāna, saggaṃ gacchanti dāyakā’’ti.

“Indeed, for the welfare of many do Tathāgatas arise; wherein having performed a service, donors go to heaven.”

802. Tattha pasādentoti pasanne karonto, ratanattaye saddhaṃ uppādentoti attho.

802. Therein, “pasādento” means making others serene and causing faith to arise in the Triple Gem; this is the meaning.

803. Cittanti vicittaṃ acinteyyaṃ. Kammaphalanti deyyadhammassa anuḷārattepi khettasampattiyā ca cittasampattiyā ca uḷārassa puññakammassa phalaṃ passāti yojanā. Appakampi kataṃ deyyaṃ, puññaṃ hoti mahapphalanti ettha katanti kāravasena sakkāravasena āyatane viniyuttaṃ. Deyyanti dātabbavatthuṃ. Puññanti tathāpavattaṃ puññakammaṃ.

803. “Cittaṃ” means diverse and inconceivable. “Kammaphalaṃ” is construed thus: “See the fruit of the great meritorious kamma which arises because of the perfection of the field and the perfection of the mind, even when the offered object is not substantial.” In the phrase “Appakaṃpi kataṃ deyyaṃ, puññaṃ hoti mahapphalaṃ,” herein “kataṃ” means allocated to a suitable recipient by means of honor and respect. “Deyyaṃ” means the object to be given. “Puññaṃ” means the meritorious kamma that occurs in such a way.

804. Idāni [Pg.187] yattha appakampi kataṃ puññaṃ mahapphalaṃ hoti, taṃ pākaṭaṃ katvā dassento ‘‘natthi citte pasannamhī’’ti gāthamāha. Taṃ suviññeyyameva.

804. Now, wishing to make clear in reference to whom even a little merit made has great fruit, he spoke the verse, “There is no offering called ‘small’ when the mind is serene.” That is very easy to understand.

805-6. Amhepīti mayampi. Mahemaseti mahāmase pūjāmase. Cetopaṇidhihetu hīti attano cittassa sammadeva ṭhapananimittaṃ, attasammāpaṇidhānenāti attho. Tenāha bhagavā –

“Amhepi” means “we too.” “Mahemase” means “let us honor, let us worship.” “Cetopaṇidhihetu” means for the reason of properly establishing one’s own mind; the meaning is “by one’s own proper aspiration.” Therefore, the Blessed One said:

‘‘Na taṃ mātāpitā kayirā, aññe vāpi ca ñātakā;

Sammā paṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti. (dha. pa. 43);

“Neither mother nor father nor any other relative can do that which a rightly directed mind can do for one, making one better than that.” (Dhp. 43)

Evañca pana vatvā sakko devānamindo uyyānakīḷāya ussāhaṃ paṭippassambhetvā tatova paṭinivattitvā attanā abhiṇhaṃ pūjaneyyaṭṭhānabhūte cūḷāmaṇicetiye sattāhaṃ pūjaṃ akāsi. Atha aparena samayena devacārikaṃ gatassa āyasmato nāradattherassa taṃ pavattiṃ gāthāheva kathesi, thero dhammasaṅgāhakānaṃ ārocesi, te tathā naṃ saṅgahaṃ āropesunti.

And having said this, Sakka, the king of the devas, having calmed his enthusiasm for pleasure-garden sport and having turned back from that very place, personally performed worship for seven days at the Cūḷāmaṇi Cetiya, which had become a place constantly worthy of veneration. Then, at a later time, he related that occurrence in verses to the Venerable Elder Nārada who had gone on a tour of the deva world. The Elder informed the compilers of the Dhamma, and they included it in the collection accordingly. Thus it should be understood.

Pītavimānavaṇṇanā niṭṭhitā.

The Commentary on the Golden Mansion is concluded.

10. Ucchuvimānavaṇṇanā

10. The Commentary on the Sugarcane Mansion

Obhāsayitvā pathaviṃ sadevakanti ucchuvimānaṃ. Taṃ heṭṭhā ucchuvimānena pāḷito ca aṭṭhuppattito ca sadisameva. Kevalaṃ tattha sassu suṇisaṃ pīṭhakena paharitvā māresi, idha pana leḍḍunāti ayameva viseso. Vatthuno pana bhinnattā ubhayampi visuṃyeva saṅgahaṃ āruḷhanti veditabbaṃ.

The story beginning with 'Having illuminated the earth together with the world of devas' is the Sugarcane Mansion. It is indeed similar to the preceding Sugarcane Mansion story, both in its Pāḷi text and in its origin story. Only, in that story, the mother-in-law killed the daughter-in-law by striking her with a stool, whereas in this story, she killed her by striking her with a clod of earth. This indeed is the difference. But because the stories are different, it should be known that both texts were included separately in the collection.

808.

808.

‘‘Obhāsayitvā pathaviṃ sadevakaṃ, atirocasi candimasūriyā viya;

Siriyā ca vaṇṇena yasena tejasā, brahmāva deve tidase sahindake.

“Having illuminated the earth together with the world of devas, you outshine the moon and the sun; with glory, beauty, fame, and radiance, like Brahmā among the Tāvatiṃsa devas, together with Indra.”

809.

809.

‘‘Pucchāmi [Pg.188] taṃ uppalamāladhārinī, āveḷinī kañcanasannibhattace;

Alaṅkate uttamavatthadhārinī, kā tvaṃ subhe devate vandase mamaṃ.

“I ask you, adorned with lotus garlands, wearing ear-ornaments, with hair like gold; beautifully adorned, wearing excellent garments, who are you, O beautiful deity, who salutes me?”

810.

810.

‘‘Kiṃ tvaṃ pure kammamakāsi attanā, manussabhūtā purimāya jātiyā;

Dānaṃ suciṇṇaṃ atha sīlasaññamaṃ, kenupapannā sugatiṃ yasassinī;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. –

“What deed did you do by yourself in the past, when you were a human being in a former birth? Was it generosity well-practiced, or virtue and self-restraint? By what have you, O glorious one, arisen in this happy state? O deity, being asked, explain: of what action is this the fruit?”

Āyasmā mahāmoggallānatthero pucchi. Tato devatā imāhi gāthāhi byākāsi –

The Venerable Elder Mahāmoggallāna asked. Then the deity replied with these verses:

811.

811.

‘‘Idāni bhante imameva gāmaṃ, piṇḍāya amhākaṃ gharaṃ upāgami;

Tato te ucchussa adāsiṃ khaṇḍikaṃ, pasannacittā atulāya pītiyā.

“Just now, venerable sir, you came to our house in this very village for alms; then I gave you a piece of sugarcane, with a confident mind and immeasurable delight.”

812.

812.

‘‘Sassu ca pacchā anuyuñjate mamaṃ, kahaṃ nu ucchuṃ vadhuke avākiri;

Na chaḍḍitaṃ no pana khāditaṃ mayā, santassa bhikkhussa sayaṃ adāsahaṃ.

“Later, my mother-in-law questioned me, 'Where, O bride, did you scatter the sugarcane?' I did not discard it, nor did I eat it myself; I myself gave it to a peaceful monk.”

813.

813.

‘‘‘Tuyhaṃ nvidaṃ issariyaṃ atho mama’, itissā sassu paribhāsate mamaṃ;

Leḍḍuṃ gahetvā pahāraṃ adāsi me, tato cutā kālakatāmhi devatā.

“'Is this authority yours or mine?' Thus my mother-in-law reviled me. Taking a clod of earth, she struck me; then, having passed away from there, I became a deity.”

814.

814.

‘‘Tadeva kammaṃ kusalaṃ kataṃ mayā, sukhañca kammaṃ anubhomi attanā;

Devehi saddhiṃ paricārayāmahaṃ, modāmahaṃ kāmaguṇehi pañcahi.

“That very skillful deed was done by me, and I myself experience the happiness of that deed; together with the devas I enjoy myself, I rejoice in the five strands of sensual pleasures.”

815.

815.

‘‘Tadeva [Pg.189] kammaṃ kusalaṃ kataṃ mayā, sukhañca kammaṃ anubhomi attanā;

Devindaguttā tidasehi rakkhitā, samappitā kāmaguṇehi pañcahi.

“That very skillful deed was done by me, and I myself experience the happiness of that deed; protected by the King of devas, guarded by the Thirty-three, I am endowed with the five strands of sensual pleasures.”

816.

816.

‘‘Etādisaṃ puññaphalaṃ anappakaṃ, mahāvipākā mama ucchudakkhiṇā;

Devehi saddhiṃ paricārayāmahaṃ, modāmahaṃ kāmaguṇehi pañcahi.

“Such is the abundant fruit of merit, great in result, from my offering of sugarcane. Together with the devas I enjoy myself, I rejoice in the five strands of sensual pleasures.”

817.

817.

‘‘Etādisaṃ puññaphalaṃ anappakaṃ, mahājutikā mama ucchudakkhiṇā;

Devindaguttā tidasehi rakkhitā, sahassanettoriva nandane vane.

“Such is the abundant fruit of merit, of great splendor, from my sugarcane offering. Protected by the King of devas, guarded by the Thirty-three, I am like the thousand-eyed one in the Nandana grove.”

818.

818.

‘‘Tuvañca bhante anukampakaṃ viduṃ, upecca vandiṃ kusalañca pucchisaṃ;

Tato te ucchussa adāsiṃ khaṇḍikaṃ, pasannacittā atulāya pītiyā’’ti.

“Venerable sir, knowing you to be compassionate, I approached, paid homage, and inquired about what is skillful. Then, with a serene mind and incomparable joy, I offered you a piece of sugarcane.”

Sesaṃ vuttasadisamevāti.

The remainder is just as has been said.

Ucchuvimānavaṇṇanā niṭṭhitā.

The Exposition of the Sugarcane Mansion is concluded.

11. Vandanavimānavaṇṇanā

11. The Exposition of the Salutation Mansion

Abhikkantena vaṇṇenāti vandanavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena samayena sambahulā bhikkhū aññatarasmiṃ gāmakāvāse vassaṃ vasitvā vutthavassā pavāretvā senāsanaṃ paṭisāmetvā pattacīvaramādāya sāvatthiṃ uddissa bhagavantaṃ dassanatthāya gacchantā aññatarassa gāmassa majjhena atikkamanti. Tattha aññatarā itthī te bhikkhū disvā pasannacittā sañjātagāravabahumānā pañcapatiṭṭhitena vanditvā sirasmiṃ añjaliṃ paggayha yāva dassanūpacārā pasādasommāni akkhīni ummīletvā olokentī aṭṭhāsi[Pg.190]. Sā aparena samayena kālaṃ katvā tāvatiṃsesu nibbatti. Atha naṃ tattha dibbasampattiṃ anubhavantiṃ āyasmā mahāmoggallāno imāhi gāthāhi paṭipucchi –

The story beginning ‘Abhikkantena vaṇṇena’ is the Mansion of Salutation. What is its origin? The Blessed One was dwelling in Jeta's Grove, in Anāthapiṇḍika's monastery, near Sāvatthī. At that time, many monks, having spent the rains-retreat in a certain village monastery, having completed the rains-retreat and performed the Pavāraṇā ceremony, set their lodgings in order, took their bowls and robes, and, intending to see the Blessed One, set out for Sāvatthī. As they were going, they passed through the middle of a certain village. There, a certain woman, upon seeing those monks, with a mind full of confidence and with great respect and esteem having arisen, paid homage with the five-point prostration. Raising her joined hands to her head, she stood gazing with her eyes, serene with confidence, opened wide, as long as they were within sight. That woman, at a later time, passed away and was reborn in the Tāvatiṃsa celestial realm. Then, while she was experiencing divine fortune there, the Venerable Mahāmoggallāna questioned her with these verses:

819. ‘‘Abhikkantena vaṇṇena…pe…vaṇṇo ca te sabbadisā pabhāsatī’’ti.

819. “With surpassing beauty… and your beauty illuminates all directions.”

822. ‘‘Sā devatā attamanā…pe… yassa kammassidaṃ phalaṃ’’.

822. That deity, pleased… the fruit of which action is this.

823.

823.

‘‘Ahaṃ manussesu manussabhūtā, disvāna samaṇe sīlavante;

Pādāni vanditvā manaṃ pasādayiṃ, vittā cahaṃ añjalikaṃ akāsiṃ.

“When I was a human being among humans, having seen virtuous ascetics, I paid homage at their feet and made my mind serene; joyful, I made the gesture of reverence.”

824.

824.

‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By that, my beauty is like this… and my beauty illuminates all directions.”

Imāhi gāthāhi byākāsi.

She answered with these verses.

823. Tattha samaṇeti samitapāpe. Sīlavanteti sīlaguṇayutte. Manaṃ pasādayinti ‘‘sādhurūpā vatime ayyā dhammacārino samacārino brahmacārino’’ti tesaṃ guṇe ārabbha cittaṃ pasādesiṃ. Vittā cahaṃ añjalikaṃ akāsinti tuṭṭhā somanassajātā ahaṃ vandiṃ. Pesalānaṃ bhikkhūnaṃ pasādavikasitāni akkhīni ummīletvā dassanamattampi imesaṃ sattānaṃ bahūpakāraṃ, pageva vandanāti. Tenāha ‘‘tena metādiso vaṇṇo’’tiādi. Sesaṃ vuttanayameva.

823. Therein, ‘samaṇe’ means those who have pacified evil. ‘Sīlavante’ means those endowed with the quality of moral virtue. ‘Manaṃ pasādayiṃ’ means: taking as my object the virtues of those monks, thinking, “Indeed, these venerable ones are of excellent conduct, practitioners of the Dhamma, practitioners of right conduct, practitioners of the holy life,” I made my mind serene. ‘Vittā cahaṃ añjalikaṃ akāsiṃ’ means: being pleased and joyful, I thought, “Even the mere sight of these amiable monks, opening their eyes that have blossomed with confidence, is of great benefit to beings—how much more so is paying homage!” and so I paid homage. Therefore, she said, “By that, my beauty is like this,” and so on. The rest is just as has been explained.

Vandanavimānavaṇṇanā niṭṭhitā.

The commentary on the Mansion of Salutation is concluded.

12. Rajjumālāvimānavaṇṇanā

12. The Commentary on the Rajjumālā Mansion

Abhikkantena vaṇṇenāti rajjumālāvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena gayāgāmake aññatarassa brāhmaṇassa dhītā tasmiṃyeva gāme ekassa brāhmaṇakumārassa dinnā patikulaṃ gatā, tasmiṃ gehe issariyaṃ vattentī tiṭṭhati. Sā [Pg.191] tasmiṃ gehe dāsiyā dhītaraṃ disvā na sahati. Diṭṭhakālato paṭṭhāya kodhena taṭataṭāyamānā akkosati paribhāsati, khaṭakañcassā deti. Yadā pana sā vayappattiyā kiccasamatthā jātā, tadā naṃ jaṇṇukapparamuṭṭhīhi paharateva yathā taṃ purimajātīsu baddhāghātā.

The story beginning with ‘With exceedingly beautiful appearance’ is the Rajjumālā Mansion story. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. At that time, in the village of Gayā, the daughter of a certain brahmin was given to a brahmin youth from that very same village and went to her husband’s household, where she lived exercising authority. Seeing the daughter of a female slave in that household, she could not bear it. From the moment she saw her, seething with anger, she would scold and threaten her, and strike her with her fist. When that girl reached maturity and became capable of performing tasks, she would beat her with knees, elbows, and fists, as one with a bound hatred from past lives.

Sā kira dāsī kassapadasabalassa kāle tassā sāminī ahosi, itarā dāsī. Sā taṃ leḍḍudaṇḍādīhi muṭṭhiādīhi ca abhiṇhaṃ abhihanati. Sā tena nibbinnā yathābalaṃ dānādīni puññāni katvā ‘‘anāgate ahaṃ sāminī hutvā imissā upari issariyaṃ vatteyya’’nti patthanaṃ ṭhapesi. Atha sā dāsī tato cutā aparāparaṃ saṃsarantī imasmiṃ buddhuppāde vuttanayena gayāgāmake brāhmaṇakule nibbattitvā patikulaṃ gatā, itarāpi tassā dāsī ahosi. Evaṃ baddhāghātatāya sā taṃ viheṭheti.

It is said that in the time of Kassapa, the one with ten powers, that slave girl had been the mistress, and the other had been the slave. The mistress would frequently strike her with clods of earth, sticks, fists, and the like. Disgusted by this, the slave girl performed meritorious deeds such as giving according to her ability and made an aspiration: ‘In the future, may I become the mistress and exercise authority over her!’ Then, after passing away from that existence, that slave girl wandered through successive rebirths until, in this Buddha-era, she was reborn in a brahmin family in the village of Gayā, as was stated, and went to her husband’s household, while the other became her slave. Thus, due to their bound hatred, she harassed her.

Evaṃ viheṭhentī akāraṇeneva kesesu gahetvā hatthehi ca pādehi ca suhataṃ hani. Sā nhāpitasālaṃ gantvā khuramuṇḍaṃ kāretvā agamāsi. Sāminī ‘‘kiṃ je duṭṭhadāsi muṇḍanamattena tava vippamokkho’’ti rajjuṃ sīse bandhitvā tattha naṃ gahetvā oṇametvā ghāteti, tassā tañca rajjuṃ apanetuṃ na deti. Tato paṭṭhāya dāsiyā ‘‘rajjumālā’’ti nāmaṃ ahosi.

Harassing her thus without cause, she would seize her by the hair and beat her severely with her hands and feet. The slave girl went to a barber’s shed, had her head shaved with a razor, and returned. The mistress said, ‘What, you wicked slave! Will there be freedom for you merely by shaving your head?’ and tied a rope on her head. Then, seizing her by that rope, she bent her down and beat her, and did not allow her to remove that rope. From that time onwards, the slave girl’s name became ‘Rajjumālā’ (Rope-Garlanded).

Athekadivasaṃ satthā paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento rajjumālāya sotāpattiphalūpanissayaṃ, tassā ca brāhmaṇiyā saraṇesu sīlesu ca patiṭṭhānaṃ disvā araññaṃ pavisitvā aññatarasmiṃ rukkhamūle nisīdi chabbaṇṇā buddharasmiyo vissajjento. Rajjumālāpi kho divase divase tāya tathā viheṭhiyamānā ‘‘kiṃ me iminā dujjīvitenā’’ti nibbinnarūpā jīvite maritukāmā ghaṭaṃ gahetvā udakatitthaṃ gacchantī viya gehato nikkhantā anukkamena vanaṃ pavisitvā bhagavato nisinnarukkhassa avidūre aññatarassa rukkhassa sākhāya rajjuṃ bandhitvā pāsaṃ katvā ubbandhitukāmā ito cito ca olokentī addasa bhagavantaṃ tattha nisinnaṃ pāsādikaṃ pasādanīyaṃ uttamadamathasamathamanuppattaṃ chabbaṇṇabuddharasmiyo vissajjentaṃ. Disvā buddhagāravena ākaḍḍhiyamānahadayā [Pg.192] ‘‘kiṃ nu kho bhagavā mādisānampi dhammaṃ deseti, yamahaṃ sutvā ito dujjīvitato mucceyya’’nti cintesi.

Then one day, at dawn, the Teacher, having arisen from the attainment of great compassion, surveyed the world. Seeing Rajjumālā's supporting condition for attaining the fruit of stream-entry, and that her mistress, the brahmin woman, would be established in the refuges and precepts, he entered the forest and sat at the foot of a certain tree, emitting the six-colored Buddha-rays. As for Rajjumālā, being tormented day after day in that manner, she became weary of life. Desiring to die, she thought, 'What use is this miserable life to me?' Taking a water pot, she left the house as if going to the watering place and gradually entered the forest. Not far from the tree where the Blessed One was seated, she tied a rope to a branch of another tree, made a noose, and, intending to hang herself, looked here and there. She saw the Blessed One seated there—pleasing, inspiring, having attained supreme taming and tranquility, and emitting the six-colored Buddha-rays. Upon seeing him, her heart was drawn by reverence for the Buddha, and she thought, 'I wonder, would the Blessed One teach the Dhamma even to one such as me, so that having heard it, I might be freed from this wretched life?'

Atha bhagavā tassā cittācāraṃ oloketvā ‘‘rajjumāle’’ti āha. Sā taṃ sutvā amatena viya abhisittā pītiyā nirantaraṃ phuṭṭhā bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. Tassā bhagavā anupubbikathānupubbakaṃ catusaccakathaṃ kathesi, sā sotāpattiphale patiṭṭhahi. Satthā ‘‘vaṭṭati ettako rajjumālāya anuggaho, idānesā kenaci appadhaṃsiyā jātā’’ti araññato nikkhamitvā gāmassa avidūre aññatarasmiṃ rukkhamūle nisīdi. Rajjumālāpi attānaṃ vinipātetuṃ abhabbatāya khantimettānuddayasampannatāya ca ‘‘brāhmaṇī maṃ hanatu vā viheṭhetu vā yaṃ vā taṃ vā karotū’’ti ghaṭena udakaṃ gahetvā gehaṃ agamāsi. Sāmiko gehadvāre ṭhito taṃ disvā ‘‘tvaṃ ajja udakatitthaṃ gatā cirāyitvā āgatā, mukhavaṇṇo ca te ativiya vippasanno, tvañca aññena ākārena upaṭṭhāsi, kiṃ eta’’nti pucchi. Sā tassa taṃ pavattiṃ ācikkhi.

Then the Blessed One, observing the state of her mind, called out, “Rajjumālā.” Hearing that word, as if sprinkled with the deathless, her body and mind pervaded with uninterrupted joy, she approached the Blessed One, paid homage, and stood to one side. The Blessed One spoke to her the discourse on the Four Truths, which was preceded by the gradual discourse, and she was established in the fruit of stream-entry. The Teacher, thinking, “This much support is sufficient for Rajjumālā; now she has become one who cannot be harmed by anyone,” departed from the forest and sat down at the foot of a certain tree not far from the village. Rajjumālā also, due to being incapable of destroying herself and due to being endowed with patience, loving-kindness, and compassion, thought, “Let the brahmin lady kill me or harass me or do whatever she will.” Taking water with the pot, she went to the house. The master of the house, standing at the house door, saw her and asked, “Today, having gone to the watering place, you have returned after a long time. The complexion of your face is also exceedingly clear, and you appear with a different manner. What is this?” She related that event to him.

Brāhmaṇo tassā vacanaṃ sutvā tussitvā gehaṃ gantvā rajjumālāya upari ‘‘tayā na kiñci kātabba’’nti suṇisāya vatvā tuṭṭhamānaso sīghataraṃ satthu santikaṃ gantvā vanditvā sādarena katapaṭisanthāro satthāraṃ nimantetvā attano gehaṃ ānetvā paṇītena khādanīyena bhojanīyena parivisitvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ upasaṅkamitvā ekamantaṃ nisīdi, suṇisāpissa upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Gayāgāmavāsinopi brāhmaṇagahapatikā taṃ pavattiṃ sutvā bhagavantaṃ upasaṅkamitvā appekacce abhivādetvā ekamantaṃ nisīdiṃsu, appekacce sammodanīyaṃ katvā ekamantaṃ nisīdiṃsu.

The brahmin, having heard her words, was pleased, and having gone to the house, he said to his daughter-in-law, “You are to do nothing to Rajjumālā.” Then, with a pleased mind, he went very quickly to the presence of the Teacher. Having paid homage and exchanged reverential greetings, he invited the Teacher. Having brought him to his own house, he served him with excellent hard and soft food. When the Blessed One had finished his meal and had removed his hand from the bowl, the brahmin approached him and sat down to one side. His daughter-in-law also approached, paid homage, and sat down to one side. The brahmins and householders who were inhabitants of Gayā village, having heard of that event, also approached the Blessed One. Some, having respectfully paid homage, sat down to one side. Others, having exchanged courteous greetings, sat down to one side.

Satthā rajjumālāya tassā ca brāhmaṇiyā purimajātīsu katakammaṃ vitthārato kathetvā sampattaparisāya anurūpaṃ dhammaṃ desesi. Taṃ sutvā brāhmaṇī ca mahājano ca tattha sannipatito saraṇesu ca sīlesu ca patiṭṭhahi. Satthā āsanā uṭṭhahitvā sāvatthimeva agamāsi. Brāhmaṇo rajjumālaṃ dhītuṭṭhāne ṭhapesi. Tassa suṇisā rajjumālaṃ piyacakkhūhi olokentī yāvajīvaṃ manāpeneva sinehena parihari. Rajjumālā aparabhāge kālaṃ katvā tāvatiṃsesu nibbatti, accharāsahassañcassā parivāro [Pg.193] ahosi. Sā saṭṭhisakaṭabhārappamāṇehi dibbābharaṇehi paṭimaṇḍitattabhāvā accharāsahassaparivuttā nandanavanādīsu mahatiṃ dibbasampattiṃ anubhavamānā pamuditamanā vicarati. Athāyasmā mahāmoggallāno devacārikaṃ gato taṃ mahantena dibbānubhāvena mahatiyā deviddhiyā vijjotamānaṃ disvā tāya katakammaṃ imāhi gāthāhi pucchi.

The Teacher, after relating in detail the kamma done by Rajjumālā and that brahmin woman in their former existences, taught the Dhamma appropriate to the assembled congregation. Having heard that Dhamma, both the brahmin woman and the great multitude assembled there became established in the refuges and the precepts. The Teacher, rising from his seat, went to Sāvatthī itself. The brahmin established Rajjumālā in the position of a daughter. His daughter-in-law, looking upon Rajjumālā with loving eyes, cared for her throughout her life with pleasing affection. Later, Rajjumālā passed away and was reborn in the Tāvatiṃsa heaven, and she had a retinue of a thousand celestial nymphs. Adorned with divine ornaments amounting to sixty cartloads and surrounded by a thousand celestial nymphs, she wanders in the Nandana Grove and other celestial parks, experiencing great divine fortune with a joyful mind. Then, the Venerable Mahā Moggallāna, while on a tour of the deva world, saw her shining with great divine majesty and great divine psychic power, and inquired with these verses about the kamma she had done.

826.

826.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Hatthe pāde ca viggayha, naccasi suppavādite.

“O devatā, you who stand with surpassing beauty; gesturing with hands and feet, you dance to the accompaniment of well-played music.

827.

827.

‘‘Tassā te naccamānāya, aṅgamaṅgehi sabbaso;

Dibbā saddā niccharanti, savanīyā manoramā.

“As you dance, from all your limbs and parts, divine sounds issue forth, pleasant to hear and delightful to the mind.

828.

828.

‘‘Tassā te naccamānāya, aṅgamaṅgehi sabbaso;

Dibbā gandhā pavāyanti, sucigandhā manoramā.

“As you dance, from all your limbs and parts, divine fragrances, pure and delightful to the mind, waft forth.

829.

829.

‘‘Vivattamānā kāyena, yā veṇīsu piḷandhanā;

Tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā.

“As you turn your body, the ornaments in your braids; their sound is heard, like a five-part orchestra.

830.

830.

‘‘Vaṭaṃsakā vātadhutā, vātena sampakampitā;

Tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā.

“The ear-ornaments, shaken by the wind, thoroughly tremble in the wind; their sound is heard, like a five-part orchestra.

831.

831.

‘‘Yāpi te sirasmiṃ mālā, sucigandhā manoramā;

Vāti gandho disā sabbā, rukkho mañjūsako yathā.

“The garland on your head, of pure fragrance and delightful to the mind; its scent wafts in all directions, like the Mañjūsaka tree.

832.

832.

‘‘Ghāyase taṃ sucigandhaṃ, rūpaṃ passasi amānusaṃ;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti.

“You smell that pure fragrance, you see a superhuman form; O devatā, being asked, please declare: of what kamma is this the fruit?”

826. Tattha hatthe pāde ca viggayhāti hatthe ca pāde ca vividhehi ākārehi gahetvā, pupphamuṭṭhipupphañjaliādibhedassa sākhābhinayassa dassanavasena vividhehi ākārehi hatthe, ca, samapādādīnampi ṭhānavisesānaṃ dassanavasena vividhehi ākārehi pāde ca upādiyitvāti attho. Ca-saddena sākhābhinayaṃ saṅgaṇhāti. Naccasīti naṭasi. Yā tvanti yā vuttanayavasena naccaṃ karosīti attho. Suppavāditeti sundare pavajjane sati tava naccassa anurūpavasena vīṇāvaṃsamudiṅgatāḷādike vādiyamāne, pañcaṅgike tūriye paggayhamāneti attho. Sesaṃ heṭṭhāvimāne vuttanayameva.

826. Therein, 'having taken up the hands and feet' (`hatthe pāde ca viggayha`) means having taken up the hands and feet in various ways; taking up the hands in various ways by showing branch-gestures (`sākhābhinaya`) with variations such as a handful of flowers, a floral tribute with joined palms, and so on; and taking up the feet in various ways by showing special stances such as standing with feet even. By the word 'and' (`ca`), the branch-gestures are included. 'You dance' (`naccasi`) means you dance. 'You who' (`yā tvaṃ`) means 'you who perform the dance in the manner described.' 'When it is well-played' (`suppavādite`) means when there is beautiful music playing, when the five-fold musical instruments—such as the lute, flute, drum, and cymbals—are being sounded in a manner befitting your dance. The rest is in the same manner as was stated in the preceding celestial mansion.

Evaṃ [Pg.194] therena pucchitā sā devatā attano purimajātiādiṃ imāhi gāthāhi byākāsi –

Thus questioned by the Elder, that deity explained her previous birth and so forth with these verses:

833.

833.

‘‘Dāsī ahaṃ pure āsiṃ, gayāyaṃ brāhmaṇassahaṃ;

Appapuññā alakkhikā, rajjumālāti maṃ viduṃ.

“Once I was a slave girl in Gayā, belonging to a brahmin. Of little merit, ill-fated, they knew me as Rajjumālā.

834.

834.

‘‘Akkosānaṃ vadhānañca, tajjanāya ca uggatā;

Kuṭaṃ gahetvā nikkhamma, agañchiṃ udahāriyā.

“Overcome by insults, beatings, and threats, I took up a water pot and went forth, on the pretext of fetching water.

835.

835.

‘‘Vipathe kuṭaṃ nikkhipitvā, vanasaṇḍaṃ upāgamiṃ;

‘Idhevāhaṃ marissāmi, ko attho jīvitena me’.

“Having left the water pot on a side path, I went to a forest thicket, thinking: ‘Here I shall die; what use is this life to me?’

836.

836.

‘‘Daḷhaṃ pāsaṃ karitvāna, āsumbhitvāna pādape;

Tato disā vilokesiṃ, ‘ko nu kho vanamassito’.

“Having made a strong noose and having thrown it onto a tree, I then looked in all directions, thinking: ‘Who, I wonder, has resorted to this forest?’

837.

837.

‘‘Tatthaddasāsiṃ sambuddhaṃ, sabbalokahitaṃ muniṃ;

Nisinnaṃ rukkhamūlasmiṃ, jhāyantaṃ akutobhayaṃ.

“There I saw the Fully Enlightened One, the sage who is for the welfare of all the world, seated at the foot of a tree, meditating, free from fear from any quarter.

838.

838.

‘‘Tassā me ahu saṃvego, abbhuto lomahaṃsano;

‘Ko nu kho vanamassito, manusso udāhu devatā’.

“For me, there arose a spiritual urgency, wondrous and hair-raising: ‘Who, I wonder, has resorted to this forest? Is it a human or a deity?’

839.

839.

‘‘Pāsādikaṃ pasādanīyaṃ, vanā nibbanamāgataṃ;

Disvā mano me pasīdi, nāyaṃ yādisakīdiso.

“He was inspiring, confidence-inspiring, having come from the forest of defilements to the clearing of Nibbāna. Seeing him, my mind became serene, thinking: ‘This is no ordinary person.’

840.

840.

‘‘Guttindriyo jhānarato, abahiggatamānaso;

Hito sabbassa lokassa, buddho ayaṃ bhavissati.

“With faculties guarded, delighting in jhāna, his mind not directed outwards, for the welfare of the entire world—this must be the Buddha.

841.

841.

‘‘Bhayabheravo durāsado, sīhova guhamassito;

Dullabhāyaṃ dassanāya, pupphaṃ odumbaraṃ yathā.

“Inspiring fear and awe, difficult to approach, like a lion that has resorted to its cave. The sight of him is as rare as that of the udumbara flower.”

842.

842.

‘‘So maṃ mudūhi vācāhi, ālapitvā tathāgato;

Rajjumāleti maṃvoca, saraṇaṃ gaccha tathāgataṃ.

“That Tathāgata, addressing me with gentle and subtle words, called me 'Rajjumālā' and said, 'Go for refuge to the Tathāgata.'”

843.

843.

‘‘Tāhaṃ [Pg.195] giraṃ suṇitvāna, nelaṃ atthavatiṃ suciṃ;

Saṇhaṃ muduñca vagguñca, sabbasokāpanūdanaṃ.

“Having heard that speech—flawless, meaningful, pure, subtle, soft, and pleasing, dispelling all sorrow—

844.

844.

‘‘Kallacittañca maṃ ñatvā, pasannaṃ suddhamānasaṃ;

Hito sabbassa lokassa, anusāsi tathāgato.

“Knowing me to be of a receptive mind, confident, with a pure heart, the Tathāgata, benefactor of all the world, instructed me.

845.

845.

‘‘Idaṃ dukkhanti maṃvoca, ayaṃ dukkhassa sambhavo;

Dukkhanirodho maggo ca, añjaso amatogadho.

“He declared to me: 'This is suffering; this is the origin of suffering; the cessation of suffering; and the path—direct, plunging into the Deathless.'”

846.

846.

‘‘Anukampakassa kusalassa, ovādamhi ahaṃ ṭhitā;

Ajjhagā amataṃ santiṃ, nibbānaṃ padamaccutaṃ.

“Standing firm in the instruction of the compassionate and skillful one, I attained the Deathless peace, Nibbāna, the imperishable state.

847.

847.

‘‘Sāhaṃ avaṭṭhitāpemā, dassane avikampinī;

Mūlajātāya saddhāya, dhītā buddhassa orasā.

“I, with firm devotion, unwavering in vision, with faith born from the root, am the true-born daughter of the Buddha.

848.

848.

‘‘Sāhaṃ ramāmi kīḷāmi, modāmi akutobhayā;

Dibbamālaṃ dhārayāmi, pivāmi madhumaddavaṃ.

“I delight, I sport, I rejoice, fearless from any quarter; I wear a celestial garland and drink a sweet, softening beverage.

849.

849.

‘‘Saṭṭhitūriyasahassāni, paṭibodhaṃ karonti me;

Āḷambo gaggaro bhīmo, sādhuvādī ca saṃsayo.

“Sixty thousand musical instruments awaken me: Āḷambo, Gaggaro, Bhīmo, Sādhuvādī, and Saṃsayo.

850.

850.

‘‘Pokkharo ca suphasso ca, viṇāmokkhā ca nāriyo;

Nandā ceva sunandā ca, soṇadinnā sucimhitā.

“Pokkhara and Suphassa, Viṇāmokkhā and Nāriyo, Nandā and Sunandā, Soṇadinnā and Sucimhitā.

851.

851.

‘‘Alambusā missakesī ca, puṇḍarīkātidāruṇī;

Eṇīphassā suphassā ca, subhaddā muduvādinī.

“Alambusā, Missakesī, Puṇḍarīkā, Atidāruṇī, Eṇīphassā, Suphassā, and Subhaddā, the soft-spoken.

852.

852.

‘‘Etā caññā ca seyyāse, accharānaṃ pabodhikā;

Tā maṃ kālenupāgantvā, abhibhāsanti devatā.

“These and other excellent celestial nymphs, who awaken me, come to me at the proper time and address me.

853.

853.

‘‘Handa naccāma gāyāma, handa taṃ ramayāmase;

Nayidaṃ akatapuññānaṃ, katapuññānamevidaṃ.

“‘Come, let us dance and sing, come, let us entertain you! This is not for those who have not made merit; this is for those who have made merit.

854.

854.

‘‘Asokaṃ [Pg.196] nandanaṃ rammaṃ, tidasānaṃ mahāvanaṃ;

Sukhaṃ akatapuññānaṃ, idha natthi parattha ca.

“‘The Asoka grove, the delightful and lovely Nandana, the great forest of the Thirty Gods—happiness for those who have not made merit exists neither here nor hereafter.

855.

855.

‘‘Sukhañca katapuññānaṃ, idha ceva parattha ca;

Tesaṃ sahabyakāmānaṃ, kattabbaṃ kusalaṃ bahuṃ;

Katapuññā hi modanti, sagge bhogasamaṅgino.

“‘But happiness for those who have made merit exists both here and hereafter. For those who desire their companionship, much wholesome action should be done. Indeed, those who have made merit rejoice, endowed with enjoyments in heaven.’

856.

856.

‘‘Bahūnaṃ vata atthāya, uppajjanti tathāgatā;

Dakkhiṇeyyā manussānaṃ, puññakkhettānamākarā;

Yattha kāraṃ karitvāna, sagge modanti dāyakā’’ti.

“Truly, for the welfare of the many, the Tathāgatas arise—worthy of offerings among humans, mines of merit-fields. Having made offerings to them, donors rejoice in heaven.”

833. Tattha dāsī ahaṃ pure āsinti pure purimajātiyaṃ ahaṃ antojātā dāsī ahosiṃ. Tattha kassāti āha ‘‘gayāyaṃ brāhmaṇassaha’’nti, gayānāmake gāme aññatarassa brāhmaṇassa. Hanti nipātamattaṃ. Appapuññāti mandabhāgyā apuññā. Alakkhikāti nissirikā kālakaṇṇī. Rajjumālāti maṃ vidunti, kese gahetvā ākaḍḍhanaparikaḍḍhanadukkhena muṇḍake kate punapi tadatthameva sīse daḷhaṃ bandhitvā ṭhapitarajjukuṇḍalakavasena ‘‘rajjumālā’’ti maṃ manussā jāniṃsu.

833. Therein, 'I was a slave girl in the past' means that in a previous birth I was a slave born into a household. To the question 'Therein, to whom?', it is said, 'to a brahmin in Gayā,' meaning to a certain brahmin in a village named Gayā. 'Hanti' is merely a particle. 'Of little merit' means of little fortune, without merit. 'Ill-fated' means without splendor, a wretched person. 'They knew me as Rajjumālā' means: when, due to the suffering of having my hair seized and being dragged to and fro, my head was made bald, then again for that very purpose, by means of a coil of rope tightly bound and placed on my head, people knew me as 'Rajjumālā'.

834. Vadhānanti tāḷanānaṃ. Tajjanāyāti bhayasaṃtajjanena. Uggatāti uggatāya domanassuppattiyā. Udahāriyāti udakahārikā, udakaṃ āharantī viya hutvāti adhippāyo.

834. 'Of beatings' means of strikings. 'And of threats' refers to frightening by threats. 'Overcome' means due to the arising of sorrow. 'On the pretext of fetching water' means a water-carrier, being as if carrying water—this is the intended meaning.

835. Vipatheti apathe, maggato apakkamitvāti attho. Kvatthoti ko attho. Soyeva vā pāṭho.

835. 'On a side path' means on a wrong path, that is, having deviated from the path. 'What use' means 'what is the use?' Or that is the reading itself.

836. Daḷhaṃ pāsaṃ karitvānāti bandhanapāsaṃ thiraṃ acchijjanakaṃ katvā. Āsumbhitvāna pādapeti viṭape lagganavasena pādape rukkhe khipitvā. Tato disā vilokesiṃ, ko nu kho vanamassitoti imaṃ vanaṃ pavisanavasena assito nu kho koci atthi, yato me maraṇantarāyo siyāti adhippāyo.

836. 'Having made a strong noose' means having made a binding snare firm and unbreakable. 'Having thrown it onto a tree' means having thrown it onto a tree, by way of it catching on a branch. 'Then I looked in all directions, thinking: “Who, I wonder, has resorted to this forest?”' means 'Is there anyone who has resorted to this forest by way of entering it, from whom an obstacle to my death might arise?'—this is the intended meaning.

837. Sambuddhantiādi [Pg.197] tadā tassā tādise nicchaye asatipi sabhāvavasena vuttaṃ. Tassattho – sayameva sammadeva ca sabbassāpi bujjhitabbassa buddhattā sambuddhaṃ, mahākaruṇāyogena hīnādibhedabhinnassa sabbassāpi lokassa ekantahitattā sabbalokahitaṃ, ubhayalokaṃ munanato muniṃ, nisajjāvasena kilesābhisaṅkhārehi ṭhānā cāvanābhāvena ca nisinnaṃ, ārammaṇūpanijjhānena lakkhaṇūpanijjhānena ca jhāyantaṃ, bodhimūleyeva bhayahetūnaṃ samucchinnattā kutocipi bhayābhāvato akutobhayanti veditabbaṃ.

837. 'Sambuddha' and so forth—even though there was no such certainty in her at that time, it is said according to its nature. Its meaning is: 'Sambuddha' because he himself has perfectly awakened to all that is to be known; 'sabbalokahita' because, by virtue of his great compassion, he is entirely for the welfare of the whole world, which is divided into inferior, and so forth; 'muni' because he understands both worlds; 'nisinna' because he is seated, and because of the absence of being dislodged from his place by defilements and formations; 'jhāyanta' because he meditates by focusing on objects and characteristics; and 'akutobhaya' because, as the causes of fear were cut off at the very root of enlightenment, there is no fear from anywhere—this should be understood.

838. Saṃvego nāma sahottappaṃ ñāṇaṃ, so tassā bhagavato dassanena uppajji. Tenāha ‘‘tassā me ahu saṃvego’’ti.

838. 'Saṃvega' is knowledge together with moral dread; it arose in her upon seeing the Blessed One. Therefore, she said, 'Then a sense of urgency arose in me.'

839. Pāsādikanti pasādāvahaṃ, dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālālaṅkatāya samantapāsādikāya attano sarīrasobhāsampattiyā rūpakāyadassanabyāvaṭassa janassa sādhubhāvato pasādasaṃvaḍḍhananti attho. Pasādanīyanti dasabala-catuvesārajjachaasādhāraṇañāṇa-aṭṭhārasāveṇika-buddhadhammapabhutiaparimāṇaguṇasamannāgatāya dhammakāyasampattiyā sarikkhakajanassa pasīditabbayuttaṃ, pāsādikanti attho. Vanāti kilesavanato apakkamitvā. Nibbanamāgatanti nittaṇhabhāvaṃ nibbānameva upagataṃ adhigataṃ. Yādisakīdisoti yo vā so vā, pacurajanoti attho.

839. 'Pāsādika' means 'inspiring faith,' meaning that it increases the faith of people engaged in seeing his physical form, due to the excellence of his bodily splendor, adorned with the thirty-two marks of a great man, the eighty minor characteristics, and a fathom-long radiant halo, inspiring confidence all around. 'Pasādanīya' means 'worthy of confidence,' meaning that he is fit to inspire confidence in a suitable person due to the perfection of his Dhamma-body, which is endowed with the ten powers, the four kinds of intrepidity, the six uncommon knowledges, the eighteen unique qualities of a Buddha, and other limitless virtues; this has the same meaning as 'pāsādika.' 'Vanā' means 'having departed from the forest of defilements.' 'Nibbanamāgata' means 'having attained the state free from craving, Nibbāna itself.' 'Yādisakīdiso' means 'whoever it may be,' meaning 'many people.'

840-41. Manacchaṭṭhānaṃ indriyānaṃ aggamaggagopanāya gopitattā guttindriyo. Aggaphalajjhānābhiratiyā jhānarato. Tato eva bahibhūtehi rūpādiārammaṇehi apakkamitvā visayajjhatte nibbāne ca ogāḷhacittatāya abahiggatamānaso. Micchāgāhamocanabhayena vipallāsavantehi micchādiṭṭhikehi bhāyitabbato tesañca bhayajananato bhayabheravo. Payogāsayavipannehi anupagamanīyato ca kenacipi anāsādanīyato ca durāsado. Dullabhāyanti dullabho ayaṃ. Dassanāyāti daṭṭhumpi. Pupphaṃ odumbaraṃ yathāti yathā nāma udumbare bhavaṃ pupphaṃ dullabhadassanaṃ, kadācideva bhaveyya, na vā bhaveyya, evaṃ īdisassa uttamapuggalassāti attho.

840-41. 'Guttindriyo' means 'with guarded faculties,' because his six faculties, with the mind as the sixth, are guarded by the protection of the supreme path. 'Jhānarato' means 'delighting in jhāna,' because of his delight in jhāna and the supreme fruit. 'Abahiggatamānaso' means 'with mind not outwardly directed,' because, having turned away from external objects such as forms, his mind is immersed in the internal sphere and in Nibbāna. 'Bhayabheravo' means 'inspiring fear and dread,' because he is to be feared by those with wrong views who are full of distortions, due to their fear of being freed from wrong grasping, and because he generates fear in them. 'Durāsado' means 'unapproachable,' because he cannot be approached by those whose efforts and intentions are corrupt, and because he cannot be assailed by anyone. 'Dullabhāyaṃ' means 'this one is difficult to obtain.' 'Dassanāya' means 'even to see.' 'Pupphaṃ odumbaraṃ yathā' means 'just as a flower of an udumbara tree is difficult to see—it might appear only sometimes, or it might not appear at all—so it is with such an excellent individual'; this is the meaning.

842. So [Pg.198] tathāgato mudūhi vācāhi saṇhāya vācāya ‘‘rajjumāle’’ti maṃ ālapitvā āmantetvā saraṇaṃ gaccha tathāgatanti ‘‘tathā āgato’’tiādinā tathāgataṃ sammāsambuddhaṃ saraṇaṃ gacchāti maṃ avoca abhāsīti yojanā.

842. That Tathāgata, addressing me with gentle and subtle words, called out to me, 'Rajjumālā,' and said, 'Go for refuge to the Tathāgata'—meaning, 'Go for refuge to the Tathāgata, the Perfectly Enlightened One,' who is so-called because of having 'thus come,' and so forth. Thus he spoke to me, thus he said—this is the connection.

843-4. Tāhanti taṃ ahaṃ. Giranti vācaṃ. Nelanti niddosaṃ. Atthavatinti atthayuttaṃ sātthaṃ, ekantahitaṃ vā. Vacīsoceyyatāya suciṃ. Akakkhaḷatāya saṇhaṃ. Veneyyānaṃ mudubhāvakarattā mudu. Savanīyabhāvena vagguṃ. Sabbasokāpanūdananti ñātibyasanādivasena uppajjanakassa sabbassāpi sokassa vinodanaṃ giraṃ sutvāna pasannacittā ahosinti sambandho. Sabbametaṃ dānakathaṃ ādiṃ katvā ussakkitvā nekkhamme ānisaṃsaṃ vibhāvanavasena pavattitaṃ bhagavato anupubbikathaṃ sandhāya vadati. Tenevāha ‘‘kallacittañca maṃ ñatvā’’tiādi.

843-4. 'Tāhaṃ' means 'that I.' 'Giraṃ' means 'speech.' 'Nelaṃ' means 'faultless.' 'Atthavatiṃ' means 'meaningful,' 'beneficial,' or 'entirely wholesome.' 'Suciṃ' means pure through verbal purity. 'Saṇhaṃ' means gentle through non-harshness. 'Mudu' means soft because it makes the minds of trainable beings pliable. 'Vagguṃ' means charming because it is pleasant to hear. 'Dispelling all sorrow'—the connection is: 'upon hearing such speech, which dispels all sorrow that arises on account of calamities affecting relatives and so on, my mind became serene.' All this is said with reference to the Blessed One’s gradual instruction, which proceeds by starting with the talk on generosity and progressing to the exposition of the benefits of renunciation. Therefore, she said, 'And knowing my mind was receptive,' and so forth.

Tattha kallacittanti kammaniyacittaṃ, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammakkhamacittaṃ, bhāvanākammassa yoggacittanti attho. Tenevāha ‘‘pasannaṃ suddhamānasa’’nti. Tattha ‘‘pasanna’’nti iminā assaddhiyāpagamamāha, ‘‘suddhamānasa’’nti iminā kāmacchandādiapagamanena muducittataṃ udaggacittatañca dasseti. Anusāsīti ovadi, sāmukkaṃsikāya dhammadesanāya saha upāyena pavattinivattiyo upadisīti attho. Tenevāha ‘‘idaṃ dukkha’’ntiādi. Anusāsitākāradassanañhetaṃ.

Herein, 'a receptive mind' means a workable mind. Because mental defilements, such as lack of faith, had been removed by the preceding teaching, it had become a fit vessel for the subsequent teaching—a mind suitable for the task, a mind fit for the task of development, is the meaning. Therefore, it is said, 'serene and with a pure mind.' Herein, by 'serene' is indicated the removal of lack of faith, while by 'with a pure mind' is shown the mind's softness and elation through the removal of sensual desire and the like. 'He instructed' means he advised; the meaning is that, with the teaching that is the special discovery of the Buddhas, he skillfully taught the course of existence and its cessation. Therefore, it is said, 'This is suffering,' and so forth. This is a demonstration of the manner of instruction.

845. Tattha idaṃ dukkhanti maṃvocāti idaṃ taṇhāvajjaṃ tebhūmakaṃ dhammajātaṃ bādhakasabhāvattā kucchikaṃ hutvā tucchasabhāvattā tathattā ca dukkhaṃ ariyasaccanti mayhaṃ abhāsi. Ayaṃ dukkhassa sambhavoti ayaṃ āmataṇhādibhedā taṇhā yathāvuttassa dukkhassa sambhavo pabhavo uppatti hetu samudayo ariyasaccanti. Dukkhanirodhoti dukkhassa santibhāvo asaṅkhatadhātu nirodho ariyasaccanti. Antadvayassa parivajjanato añjaso nibbānagāminipaṭipadābhāvato amatogadho maggo ariyasaccanti maṃ avocāti sambandho.

845. Therein, '“This is suffering,” he declared to me,' means: 'This class of phenomena pertaining to the three planes of existence, apart from craving, is the Noble Truth of Suffering, being oppressive by nature, contemptible, empty by nature, and true as such,' thus he spoke to me. '“This is the origin of suffering,”' means: 'This craving, with its divisions such as craving for sensual pleasures, is the source, origin, genesis, cause, and arising of the aforementioned suffering—this is the Noble Truth of the Origin of Suffering.' '“The cessation of suffering,”' means: 'The pacification of suffering, the unconditioned element, is cessation—this is the Noble Truth of the Cessation of Suffering.' 'The path, immersed in the deathless, is the Noble Truth of the Path, because it avoids the two extremes and because it is the direct way leading to Nibbāna,' thus he declared to me. This is the connection.

846. Kusalassāti [Pg.199] ovādadāne veneyyadamane chekassa, appamādapaṭipattiyā vā matthakappattiyā anavajjassa. Ovādamhi ahaṃ ṭhitāti yathāvutte ovāde anusiṭṭhiyaṃ sikkhāttayapāripūriyā saccapaṭivedhena ahaṃ patiṭṭhitā. Tenāha ‘‘ajjhagā amataṃ santiṃ, nibbānaṃ padamaccuta’’nti, idaṃ ovāde patiṭṭhānassa kāraṇavacanaṃ. Yā niccatāya maraṇābhāvato amataṃ, sabbadukkhavūpasamatāya santiṃ, adhigatānaṃ acavanahetutāya accutaṃ nibbānaṃ padaṃ ajjhagā adhigañchi, sā ekaṃsena satthu ovāde patiṭṭhitā nāmāti.

846. 'Of the skillful one' refers to one who is skilled in giving advice and in training the trainable, or of one who is blameless, having reached the pinnacle through the practice of diligence. 'I stand firm in his advice' means: 'I am established in the aforesaid advice and instruction through the perfection of the threefold training and the penetration of the truths.' Therefore, she said: 'I have attained the deathless peace, Nibbāna, the imperishable state.' This is the statement of the reason for being established in the advice. She who has attained the state of Nibbāna—which is 'deathless' because of its permanence and the absence of death, 'peace' because of the subsiding of all suffering, and 'imperishable' because it is the cause for the non-falling away of those who have attained it—is assuredly established in the Teacher’s advice.

847. Avaṭṭhitāpemāti daḷhabhattī ratanattaye niccalapasādasinehā. Kasmā? Yasmā dassane avikampinī, ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti etasmiṃ sammādassane acalā kenaci acālanīyā. Kena panetaṃ avikampananti āha ‘‘mūlajātāya saddhāyā’’ti. Ayaṃ ‘‘itipi so bhagavā araha’’ntiādinā (ma. ni. 1.74; saṃ. ni. 5.997; a. ni. 9.27) sammāsambuddhe, ‘‘svākkhāto bhagavatā dhammā’tiādinā tassa dhamme, ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā tassa saṅghe ca saccābhisamayasaṅkhātena mūlena jātamūlā saddhā, tāya ahaṃ avikampinīti dasseti. Tato eva dhītā buddhassa orasāti sammāsambuddhassa ure vāyāmajanitābhijātitāya orasaputtī.

847. “Established in affection” means having steadfast devotion and unwavering confidence and affection for the Triple Gem. Why? Because she is unwavering in her view: “The Blessed One is the Perfectly Self-Enlightened One, the Dhamma is well-proclaimed, the Sangha is practicing well.” In this right view, she is unshakeable, not to be moved by anyone. By what is this unwavering? He says: “Because of faith born of a root.” This faith is born from the root which is the realization of the truths—concerning the Perfectly Self-Enlightened One, as in “Indeed, the Blessed One is an Arahant,” etc.; concerning his Dhamma, as in “The Dhamma is well-proclaimed by the Blessed One,” etc.; and concerning his Sangha, as in “The Sangha of the Blessed One’s disciples is practicing well,” etc. She shows: 'By that faith, I am unwavering.' Therefore, she is a daughter of the Buddha, born from his breast, a legitimate offspring nobly born from the effort generated in the Perfectly Self-Enlightened One's breast.

848. Sāhaṃ ramāmīti sā ahaṃ tadā ariyāya jātiyā idāni devūpapattiyā āgatā maggaratiyā phalaratiyā ca ramāmi, kāmaguṇaratiyā kīḷāmi, ubhayenāpi modāmi. Attānuvādabhayādīnaṃ apagatattā akutobhayā. Madhumaddavanti madhusaṅkhātaṃ maddavakaraṃ, naccanagāyanakālesu sarīrassa sarassa ca mudubhāvāvahaṃ gandhapānaṃ sandhāya vadati.‘‘Madhumādava’’ntipi paṭhanti, ādavaṃ yāvadavaṃ yāvadeva davatthaṃ madhuraṃ pivāmīti attho.

848. “I delight” means: I, who then attained noble birth and have now arrived at a divine rebirth, delight in the delight of the path and the delight of the fruit, I play with the delight of sense-pleasures, and I rejoice in both. Because fears of self-reproach and so on have departed, she is without fear from any quarter. “Madhumaddava” refers to a fragrant drink called “honey” which causes softness, bringing about a gentle quality in the body and voice during times of dancing and singing. They also read it as “Madhumādava,” the meaning of which is: “I drink the sweet drink as much as is needed for sport.”

849. Puññakkhettānamākarāti sadevakassa lokassa puññakkhettabhūtānaṃ ariyānaṃ maggaphalaṭṭhānaṃ ariyasaṅghassa ākarā uppattiṭṭhānaṃ tathāgatā. Yathāti yasmiṃ puññakkhette. Sesaṃ vuttanayameva.

849. “A mine of fields of merit” means the Tathāgatas are the mine and place of origin of the Noble Sangha—those noble ones established in the path and fruit who are the field of merit for the world with its devas. “As” means in which field of merit. The rest is just as has been stated.

Athāyasmā [Pg.200] mahāmoggallāno attanā ca devatāya ca pavattitaṃ imaṃ kathāsallāpaṃ manussalokaṃ āgantvā bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

Then the Venerable Mahāmoggallāna came to the human world and reported to the Blessed One this conversation that had been conducted by himself and the deity. The Blessed One, having made that matter the occasion for the story, taught the Dhamma to the assembled gathering. That teaching was beneficial for the great multitude.

Rajjumālāvimānavaṇṇanā niṭṭhitā.

The exposition of the Rajjumālā Vimāna is concluded.

Iti paramatthadīpaniyā khuddaka-aṭṭhakathāya vimānavatthusmiṃ

Thus, in the Paramatthadīpanī, the Minor Commentary on the Vimānavatthu,

Dvādasavatthupaṭimaṇḍitassa catutthassa mañjiṭṭhakavaggassa

of the fourth Mañjiṭṭhaka chapter, adorned with twelve stories,

Atthavaṇṇanā niṭṭhitā.

the exposition of the meaning is concluded.

Niṭṭhitā ca itthivimānavaṇṇanā.

And the exposition of the Women's Mansions is concluded.

2. Purisavimānaṃ

2. The Mansions of Men

5. Mahārathavaggo

5. The Great Chariot Chapter

1. Maṇḍūkadevaputtavimānavaṇṇanā

1. The Exposition of the Maṇḍūka Devaputta's Celestial Mansion

Mahārathavagge [Pg.201] ko me vandati pādānīti maṇḍūkadevaputtavimānaṃ. Tassa kā uppatti? Bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. So paccūsavelāyaṃ buddhāciṇṇaṃ mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya veneyyabandhave satte volokento addasa ‘‘ajja mayi sāyanhasamaye dhammaṃ desente eko maṇḍūko mama sare nimittaṃ gaṇhanto parūpakkamena maritvā devaloke nibbattitvā mahatā devaparivārena mahājanassa passantasseva āgamissati, tattha bahūnaṃ dhammābhisamayo bhavissatī’’ti disvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya mahatā bhikkhusaṅghena saddhiṃ campānagaraṃ piṇḍāya pavisitvā, bhikkhūnaṃ sulabhapiṇḍapātaṃ katvā katabhattakicco vihāraṃ pavisitvā bhikkhūsu vattaṃ dassetvā, attano attano divāṭṭhānaṃ gatesu gandhakuṭiṃ pavisitvā phalasamāpattisukhena divasabhāgaṃ khepetvā, sāyanhasamaye catūsu parisāsu sannipatitāsu surabhigandhakuṭito nikkhamitvā taṅkhaṇānurūpena pāṭihāriyena pokkharaṇitīre dhammasabhāmaṇḍapaṃ pavisitvā alaṅkatavarabuddhāsane nisinno manosilātale sīhanādaṃ nadanto achambhītakesarasīho viya aṭṭhaṅgasamannāgataṃ brahmassaraṃ nicchārento acinteyyena buddhānubhāvena anupamāya buddhalīlāya dhammaṃ desetuṃ ārabhi.

In the Mahāratha chapter, the Maṇḍūka Devaputta Vimāna is that which begins with “Who worships my feet?”. What is its origin? The Blessed One was dwelling in Campā, on the bank of the Gaggarā lotus pond. In the early morning, having entered the great compassion attainment, which is the custom of the Buddhas, and having arisen from it, while surveying the beings to be trained, he saw thus: “Today, when I am teaching the Dhamma in the evening, a certain frog, taking the sound of my voice as an object, will die by the action of another and be reborn in the deva world. Having been reborn, he will come with a great retinue of devas while the great assembly of people is watching. There, for many, there will be the realization of the Dhamma.” Having seen this, in the morning, having dressed and taken his bowl and robe, he entered the city of Campā for alms together with a great Saṅgha of bhikkhus. Having made almsfood easy to obtain for the bhikkhus, and having completed the business of the meal, he entered the monastery. Having shown the duties to the bhikkhus, when they had gone to their respective day-quarters, he entered the fragrant chamber and spent the daytime with the bliss of the attainment of fruition. In the evening, when the four assemblies had gathered, having emerged from the fragrant chamber, he entered the Dhamma-hall pavilion on the bank of the lotus pond by means of a miracle appropriate for that moment. Seated on the adorned, excellent Buddha-seat on a slab of red arsenic, like a fearless maned lion roaring a lion's roar, emitting the Brahma-voice endowed with eight characteristics, he began to teach the Dhamma with inconceivable Buddha-power and with incomparable Buddha-grace.

Tasmiñca khaṇe eko maṇḍūko pokkharaṇito āgantvā ‘‘dhammo eso vuccatī’’ti dhammasaññāya sare nimittaṃ gaṇhanto parisapariyante nipajji. Atheko vacchapālo taṃ padesaṃ āgato satthāraṃ dhammaṃ desentaṃ parisañca paramena upasamena dhammaṃ suṇantaṃ disvā taggatamānaso daṇḍamolubbha tiṭṭhanto maṇḍūkaṃ anoloketvā tassa sīse sannirumbhitvā aṭṭhāsi. So dhammasaññāya pasannacitto tāvadeva kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbattitvā suttappabuddho [Pg.202] viya tattha accharāsaṅghaparivutaṃ attānaṃ disvā ‘‘kuto nu kho idha ahaṃ nibbatto’’ti āvajjento purimajātiṃ disvā ‘‘ahampi nāma idha uppajjiṃ, īdisañca sampattiṃ paṭilabhiṃ, kiṃ nu kho kammaṃ akāsi’’nti upadhārento aññaṃ na addasa aññatra bhagavato sare nimittaggāhā. So tāvadeva saha vimānena āgantvā vimānato otaritvā, mahājanassa passantasseva mahatā parivārena mahantena dibbānubhāvena upasaṅkamitvā, bhagavato pāde sirasā vanditvā añjaliṃ paggayha namassamāno aṭṭhāsi. Atha naṃ bhagavā jānantova mahājanassa kammaphalaṃ buddhānubhāvañca paccakkhaṃ kātuṃ –

At that moment, a frog came up from the pond and, with the perception of Dhamma, thinking, “This Dhamma is being spoken,” took the sound as an object and lay down at the edge of the assembly. Then a cowherd came to that place and, seeing the Teacher teaching the Dhamma and the assembly listening to the Dhamma with supreme serenity, his mind became uplifted. Leaning on his staff as he stood, without seeing the frog, he pressed down on its head and stood there. With a mind made confident by the perception of Dhamma, the frog died at that very moment and was reborn in the Tāvatiṃsa celestial realm, in a golden mansion twelve yojanas in extent. As if awakening from sleep, he saw himself there surrounded by a host of celestial nymphs. Reflecting, “From where have I been reborn here?” he saw his previous existence and thought, “Indeed, I have been reborn here and have obtained such fortune! What kamma did I perform?” Investigating, he saw nothing other than taking the sound of the Blessed One as an object. At that very moment, he came together with his mansion, descended from it, and while the great crowd watched, approached with a great retinue and with great divine power. Having venerated the Blessed One's feet with his head, he stood paying homage with raised, joined hands. Then the Blessed One, although already knowing, in order to make manifest to the great crowd the fruit of kamma and the power of the Buddhas—

857.

857.

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. –

“Who venerates my feet, blazing with power and glory, with surpassing complexion, illuminating all directions?”

Pucchi. Tattha koti devanāgayakkhamanussādīsu ko, katamoti attho. Meti mama. Pādānīti pāde. Iddhiyāti imāya īdisāya deviddhiyā. Yasasāti iminā īdisena parivārena paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena sundarena. Vaṇṇenāti chavivaṇṇena, sarīravaṇṇanibhāyāti attho.

He asked. Therein, ‘ko’ means: among devas, nāgas, yakkhas, humans, and so on, who, which one? ‘Me’ means ‘my’. ‘Pādāni’ means ‘the feet’. ‘Iddhiyā’ means ‘by this kind of divine power’. ‘Yasasā’ means ‘by this kind of retinue and distinction’. ‘Jalaṃ’ means ‘shining brightly’. ‘Abhikkantena’ means ‘exceedingly lovely, desirable, beautiful’. ‘Vaṇṇena’ means ‘by complexion’; the meaning is ‘by the radiance of the body's complexion’.

Atha devaputto attano purimajātiādiṃ āvi karonto imāhi gāthāhi byākāsi –

Then the devaputta, making manifest his previous existence and so on, replied with these verses:

858.

858.

‘‘Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

Tava dhammaṃ suṇantassa, avadhī vacchapālako.

“Formerly, I was a frog, dwelling in the water, for whom water was the feeding ground. While I was listening to your Dhamma, a keeper of calves killed me.”

859.

859.

‘‘Muhuttaṃ cittapasādassa, iddhiṃ passa yasañca me;

Ānubhāvañca me passa, vaṇṇaṃ passa jutiñca me.

“Behold my accomplishment and my retinue, the fruit of a moment of mental confidence; behold my power, behold my complexion, and my radiance.”

860.

860.

‘‘Ye ca te dīghamaddhānaṃ, dhammaṃ assosuṃ gotama;

Pattā te acalaṭṭhānaṃ, yattha gantvā na socare’’ti.

“And those, O Gotama, who for a long time have heard your Dhamma, they have attained the immovable state, where, having gone, they do not grieve.”

858. Tattha pureti purimajātiyaṃ. Udaketi idaṃ tadā attano uppattiṭṭhānadassanaṃ. Udake maṇḍūkoti etena uddhumāyikādikassa thale [Pg.203] maṇḍūkassa nivattanaṃ kataṃ hoti. Gāvo caranti etthāti gocaro, gocaro viyāti gocaro, ghāsesanaṭṭhānaṃ. Vāri udakaṃ gocaro etassāti vārigocaro. Udakacārīpi hi koci kacchapādi avārigocaropi hotīti ‘‘vārigocaro’’ti visesetvā vuttaṃ. Tava dhammaṃ suṇantassāti brahmassarena karavīkarutamañjunā desentassa tava dhammaṃ ‘‘dhammo eso vuccatī’’ti sare nimittaggāhavasena suṇantassa, anādare cetaṃ sāmivacanaṃ veditabbaṃ. Avadhī vacchapālakoti vacche rakkhanto gopāladārako mama samīpaṃ āgantvā daṇḍamolubbhitvā tiṭṭhanto mama sīse daṇḍaṃ sannirumbhitvā maṃ māresi.

858. Therein, ‘pure’ means: in a former existence. The word ‘udake’ indicates its place of origin at that time. By ‘a frog in the water,’ the exclusion of a land-frog, such as a bloated one, is made. ‘Cows wander here, thus it is a gocara (pasture)’; like a pasture, thus it is a gocara; it is a place for seeking food. ‘Water is the feeding ground for this one, thus it is a vārigocaro.’ For even though a certain water-goer, such as a turtle, is not one for whom water is the feeding ground, therefore, having made a distinction, it is said ‘vārigocaro’. ‘While listening to your Dhamma’ means: while listening—by way of grasping the sign in the sound, thinking, ‘This Dhamma is being spoken’—to your Dhamma being taught with a Brahma-voice, pleasant like the melodious sound of the Karavīka bird. And this genitive case should be understood as denoting disregard. ‘A keeper of calves killed’ means: a young cowherd, while guarding the calves, came near me and, while standing leaning on his staff, pressed the staff down hard on my head and killed me.

859. Muhuttaṃ cittapasādassāti tava dhamme muhuttamattaṃ uppannassa cittapasādassa hetubhūtassa iddhinti samiddhiṃ, dibbavibhūtinti attho. Yasanti parivāraṃ. Ānubhāvanti kāmavaṇṇitādidibbānubhāvaṃ. Vaṇṇanti sarīravaṇṇasampattiṃ. Jutinti dvādasayojanāni pharaṇasamatthaṃ pabhāvisesaṃ.

859. Regarding ‘muhuttaṃ cittapasādassa’ (of a moment of mental confidence): ‘iddhiṃ’ means accomplishment, that is, divine splendor, which is the result of mental confidence in your Dhamma that arose for a mere moment. ‘Yasaṃ’ means a retinue. ‘Ānubhāvaṃ’ means divine power, such as creating any desired appearance. ‘Vaṇṇaṃ’ means the perfection of the bodily complexion. ‘Jutiṃ’ means a special radiance capable of pervading twelve yojanas.

860. Yeti ye sattā. Ca-saddo byatireke. Teti tava. Dīghamaddhānanti bahuvelaṃ. Assosunti suṇiṃsu. Gotamāti bhagavantaṃ gottena ālapati. Acalaṭṭhānanti nibbānaṃ. Ayañhettha attho – gotama bhagavā ahaṃ viya ittarameva kālaṃ asuṇitvā ye pana katapuññā ciraṃ kālaṃ tava dhammaṃ assosuṃ sotuṃ labhiṃsu, te dīgharattaṃ saṃsārabyasanābhibhūtā ime sattā yattha gantvā na soceyyuṃ, taṃ asokaṃ sassatabhāvena acalaṃ santipadaṃ pattā eva, na tesaṃ tassa pattiyā antarāyoti.

860. ‘Ye’ means ‘ye sattā’ (which beings). The particle ‘ca’ is used in the sense of contrast. ‘Te’ means ‘tava’ (your). ‘Dīghamaddhānaṃ’ means ‘bahuvelaṃ’ (a long time). ‘Assosuṃ’ means ‘suṇiṃsu’ (they heard). ‘Gotama’ addresses the Blessed One by his clan name. ‘Acalaṭṭhānaṃ’ means ‘nibbānaṃ’ (the unshakable state). This is the meaning here: O Gotama, Blessed One, unlike me who heard for only a short time, those who have made merit and for a long time heard your Dhamma, or obtained the opportunity to hear it—those beings, these beings who for a long time have been oppressed by the affliction of saṃsāra, having gone to that place where they would not grieve, have indeed attained that sorrowless, unshakable, and eternal state of peace. For them, there is no obstacle to its attainment.

Athassa bhagavā sampattaparisāya ca upanissayasampattiṃ oloketvā vitthārena dhammaṃ desesi. Desanāpariyosāne so devaputto sotāpattiphale patiṭṭhahi, caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputto bhagavantaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā bhikkhusaṅghassa ca añjaliṃ katvā saha parivārena devalokameva gatoti.

Then the Blessed One, observing the ripeness of disposition of that devaputta and of the assembled audience, taught the Dhamma in detail. At the end of the teaching, that devaputta was established in the fruit of stream-entry, and eighty-four thousand beings attained the comprehension of the Dhamma. The devaputta, having paid homage to the Blessed One, circumambulated him three times, saluted the community of monks with joined palms, and went to the deva-world itself with his retinue.

Maṇḍūkadevaputtavimānavaṇṇanā niṭṭhitā.

The commentary on the Mansion of the Frog Devaputta is concluded.

2. Revatīvimānavaṇṇanā

2. The Commentary on Revatī's Mansion

Uṭṭhehi [Pg.204] revate supāpadhammeti revatīvimānaṃ. Tassa kā uppatti? Bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena samayena bārāṇasiyaṃ saddhāsampannassa kulassa putto nandiyo nāma upāsako ahosi saddhāsampanno dāyako dānapati saṅghupaṭṭhāko. Athassa mātāpitaro sammukhagehato mātuladhītaraṃ revatiṃ nāma kaññaṃ ānetukāmā ahesuṃ. Sā pana assaddhā adānasīlā, nandiyo taṃ na icchi. Tassa mātā revatiṃ āha ‘‘amma, tvaṃ imaṃ gehaṃ āgantvā bhikkhusaṅghassa nisīdanaṭṭhānaṃ haritena gomayena upalimpitvā āsanāni paññāpehi, ādhārake ṭhapehi, bhikkhūnaṃ āgatakāle vanditvā pattaṃ gahetvā nisīdāpetvā dhamakaraṇena pānīyaṃ parissāvetvā bhuttakāle pattāni dhovāhi, evaṃ me puttassa ārādhikā bhavissasī’’ti. Sā tathā akāsi. Atha naṃ ‘‘ovādakkhamā jātā’’ti puttassa ārocetvā tena ‘‘sādhū’’ti sampaṭicchite divasaṃ ṭhapetvā āvāhaṃ kariṃsu.

This is the Revatī Vimāna, which begins with the words: “Arise, Revatī, you of evil ways.” What is its origin? The Blessed One was dwelling at Bārāṇasī, in Isipatana, the Deer Park. At that time, in Bārāṇasī, there was a lay follower named Nandiya, a son of a family endowed with faith, who was himself faithful, generous, a master of giving, and an attendant of the Saṅgha. His parents wished to bring his cousin, the maiden named Revatī, from the house opposite. But she was faithless and uncharitable, so Nandiya did not desire her. His mother then said to Revatī, “Dear, come to this house, smear the sitting area for the community of monks with fresh cow dung, prepare seats, place the bowl-stands, and when the monks arrive, pay respects to them, take their bowls, seat them, strain drinking water for them with a water-strainer, and wash their bowls after the meal. Thus, you will be pleasing to my son.” She did so. Then, having informed their son, “She has become capable of receiving advice,” and upon his approval, they set a date and performed the marriage.

Atha naṃ nandiyo āha ‘‘sace bhikkhusaṅghaṃ mātāpitaro ca me upaṭṭhahissasi, evaṃ imasmiṃ gehe vasituṃ labhissasi, appamattā hohī’’ti. Sā ‘‘sādhū’’ti paṭissuṇitvā kiñci kālaṃ saddhā viya hutvā bhattāraṃ anavattentī dve putte vijāyi. Nandiyassa mātāpitaro kālamakaṃsu. Gehe sabbissariyaṃ tassā eva ahosi. Nandiyopi mahādānapati hutvā bhikkhusaṅghassa dānaṃ paṭṭhapesi, kapaṇaddhikādīnampi gehadvāre pākavattaṃ paṭṭhapesi. Isipatanamahāvihāre catūhi gabbhehi paṭimaṇḍitaṃ catusālaṃ kāretvā mañcapīṭhādīni attharāpetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā tathāgatassa hatthe dakkhiṇodakaṃ pātetvā niyyādesi, saha dakkhiṇodakadānena tāvatiṃsabhavane āyāmato ca vitthārato ca samantā dvādasayojaniko yojanasatubbedho sattaratanamayo accharāgaṇasahassasaṅghuṭṭho dibbapāsādo uggañchi.

Then Nandiya told her, 'If you will attend to the community of monks and my parents, you will be allowed to live in this house. Be diligent.' She assented, saying, 'Very well,' and for some time, appearing as if faithful and complying with her husband, she bore two sons. Nandiya’s parents passed away. Full authority over the household fell to her. Nandiya, having become a great benefactor, established almsgiving for the community of monks and also established a provision of cooked food at his house-door for the poor and wayfarers. In the Isipatana Mahāvihāra, he had a four-gabled hall adorned with four chambers built, had beds, benches, and so forth spread out, and gave a great offering to the community of monks headed by the Buddha. Pouring the water of dedication into the Tathāgata’s hand, he dedicated it. Simultaneously with the giving of the water of dedication, a divine palace arose in the Tāvatiṃsa celestial realm, twelve yojanas in length and breadth all around, one hundred yojanas in height, made of the seven kinds of gems, and resounding with thousands of celestial nymphs.

Athāyasmā mahāmoggallāno devacārikaṃ caranto taṃ pāsādaṃ disvā attānaṃ vandituṃ āgate devaputte pucchi ‘‘kassāyaṃ pāsādo’’ti? ‘‘Imassa[Pg.205], bhante, pāsādassa sāmiko manussaloke bārāṇasiyaṃ nandiyo nāma kuṭumbiyaputto saṅghassa isipatanamahāvihāre catusālaṃ kāresi, tassāyaṃ nibbatto pāsādo’’ti āhaṃsu. Pāsāde nibbattadevaccharāyopi theraṃ vanditvā ‘‘bhante, mayaṃ bārāṇasiyaṃ nandiyassa nāma upāsakassa paricārikā bhavituṃ idha nibbattā, tassa evaṃ vadetha ‘‘tuyhaṃ paricārikā bhavituṃ nibbattā, devatāyo tayi cirāyante ukkaṇṭhitā, devalokasampatti nāma mattikābhājanaṃ bhinditvā suvaṇṇabhājanassa gahaṇaṃ viya atimanāpa’nti vatvā idhāgamanatthāya tassa vadethā’’ti āhaṃsu. Thero ‘‘sādhū’’ti paṭissuṇitvā sahasā devalokato āgantvā catuparisamajjhe bhagavantaṃ pucchi ‘‘nibbattati nu kho, bhante, katapuññānaṃ manussaloke ṭhitānaṃyeva dibbasampattī’’ti? ‘‘Nanu te, moggallāna, nandiyassa devaloke nibbattā dibbasampatti sāmaṃ diṭṭhā, kasmā maṃ pucchasī’’ti? ‘‘Evaṃ, bhante, nibbattatī’’ti. Athassa satthā ‘‘yathā ciraṃ vippavasitvā āgataṃ purisaṃ mittabandhavā abhinandanti sampaṭicchanti, evaṃ katapuññaṃ puggalaṃ ito paralokaṃ gataṃ sakāni puññāni sampattihatthehi sampaṭicchanti paṭiggaṇhantī’’ti dassento –

Then the Venerable Mahāmoggallāna, while wandering among the devas, saw that palace and asked the devaputtas who had come to pay homage to him, “To whom does this palace belong?” They replied, “Venerable sir, the owner of this palace is a householder’s son named Nandiya in the human world at Bārāṇasī. He built a four-gabled hall for the Saṅgha at Isipatana. This palace has arisen for him.” Even the celestial nymphs who had arisen in the palace paid homage to the elder and said, “Venerable sir, we have arisen here to serve the lay follower named Nandiya in Bārāṇasī. Please tell him this: ‘Your attendants have arisen here to serve you. The deities are anxious at your delay. The attainment of the heavenly world is as delightful as discarding a clay pot and taking up a golden one.’ Having said this, urge him to come here.” The elder consented, saying, “Very well,” and immediately returned from the deva world. In the midst of the fourfold assembly, he asked the Blessed One, “Venerable sir, do divine attainments arise even while those who have done merit still remain in the human world?” The Teacher replied, “Moggallāna, have you not seen for yourself the divine attainment that has arisen for Nandiya in the deva world? Why do you ask me?” “Yes, Venerable sir, it does arise.” Then the Teacher, wishing to show this point, said: “Just as friends and relatives delight in and welcome a man who has returned after a long absence, so too, when a person who has done merit has gone from this world to the next, his own merits receive him with the hands of prosperity.”

861.

861.

‘‘Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;

Ñātimittā suhajjā ca, abhinandanti āgataṃ.

When a man who has been long away returns safely from afar, his kinsmen, friends, and companions rejoice at his return.

862.

862.

‘‘Tatheva katapuññampi, asmā lokā paraṃ gataṃ;

Puññāni paṭiggaṇhanti, piyaṃ ñātīva āgata’’nti. – gāthā abhāsi;

Likewise, when one who has done merit has gone from this world to the next, his merits receive him, as kinsmen welcome a beloved one who has returned.

Nandiyo taṃ sutvā bhiyyosomattāya dānāni deti, puññāni karoti, so vaṇijjāya gacchanto revatiṃ āha ‘‘bhadde, mayā paṭṭhapitaṃ saṅghassa dānaṃ anāthānaṃ pākavattañca tvaṃ appamattā pavatteyyāsī’’ti. Sā ‘‘sādhū’’ti paṭissuṇi. So pavāsagatopi yattha yattha vāsaṃ kappeti, tattha tattha bhikkhūnaṃ anāthānañca yathāvibhavaṃ dānaṃ detiyeva. Tassa anukampāya khīṇāsavā dūratopi āgantvā dānaṃ sampaṭicchanti. Revatī pana tasmiṃ gate katipāhameva dānaṃ pavattetvā anāthānaṃ bhattaṃ upacchindi, bhikkhūnampi bhattaṃ kaṇājakaṃ bilaṅgadutiyaṃ adāsi[Pg.206]. Bhikkhūnaṃ bhuttaṭṭhāne attanā bhuttāvasesāni sitthāni macchamaṃsakhaṇḍamissakāni calakaṭṭhikāni ca pakiritvā manussānaṃ dasseti ‘‘passatha samaṇānaṃ kammaṃ, saddhādeyyaṃ nāma evaṃ chaḍḍentī’’ti.

Hearing that, Nandiya, all the more gladdened, gave gifts and performed meritorious deeds. While going on business, he said to Revatī, 'My dear, you should heedfully maintain the offering I have established for the Saṅgha and the provision of cooked food for the helpless.' She consented, saying, 'Very well.' Even when he had gone abroad, wherever he stayed, he indeed continued to give alms to the bhikkhus and the helpless according to his means. Out of compassion for him, Arahants came even from afar to receive his offering. Revatī, however, after he had left, maintained the offering for only a few days. She then cut off the food for the helpless and gave the bhikkhus food of broken rice, accompanied by sour gruel. In the place where the bhikkhus had eaten, she scattered her own leftover grains of rice mixed with pieces of fish and meat and discarded bones, and showed it to people, saying, 'Look at the deed of the ascetics! This is how they discard an offering given in faith.'

Atha nandiyo vohārakasiddhi yathālābho āgantvā taṃ pavattiṃ sutvā revatiṃ gehato nīharitvā gehaṃ pāvisi. Dutiyadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattetvā niccabhattaṃ anāthabhattañca sammadeva pavattesi, attano sahāyehi upanītaṃ revatiṃ ghāsacchādanaparamatāya ṭhapesi. So aparena samayena kālaṃ katvā tāvatiṃsabhavane attano vimāneyeva nibbatti. Revatī pana sabbaṃ dānaṃ pacchinditvā ‘‘imesaṃ vasena mayhaṃ lābhasakkāro parihāyī’’ti bhikkhusaṅghaṃ akkosantī paribhāsantī vicarati. Atha vessavaṇo dve yakkhe āṇāpesi ‘‘gacchatha, bhaṇe, bārāṇasinagare ugghosatha ‘‘ito sattame divase revatī jīvantīyeva niraye pakkhipīyatī’ti’’. Taṃ sutvā mahājano saṃvegajāto bhītatasito ahosi.

Then Nandiya, having succeeded in his business and obtained profit, returned and, upon hearing that news, expelled Revatī from the house and entered his home. On the following day, he arranged a great offering to the Saṅgha of bhikkhus headed by the Buddha and properly re-established the regular meals and the meals for the destitute. He kept Revatī, who was brought by his companions, providing her only with food and clothing. At a later time, he passed away and was reborn in the Tāvatiṃsa heaven in his own celestial mansion. Revatī, however, having cut off all the offerings, went about reviling and abusing the Saṅgha of bhikkhus, thinking, 'Because of these monks, my gain and honor have declined.' Then Vessavaṇa commanded two yakkhas: 'Go, sirs, and proclaim in the city of Bārāṇasī, "On the seventh day from today, Revatī will be cast alive into hell!"' Hearing this, the great crowd became agitated, frightened, and terrified.

Atha revatī pana pāsādaṃ abhiruhitvā dvāraṃ thaketvā nisīdi. Sattame divase tassā pāpakammasañcoditena vessavaṇena raññā āṇattā jalitakapilakesamassukā cipiṭavirūpanāsikā pariṇatadāṭhā lohitakkhā sajaladharasamānavaṇṇā ativiya bhayānakarūpā dve yakkhā upagantvā ‘‘uṭṭhehi, revate, supāpadhamme’’tiādīni vadantā nānābāhāsu gahetvā ‘‘mahājano passatū’’ti sakalanagare vīthito vīthiṃ paribbhamāpetvā ākāsaṃ abbhuggantvā tāvatiṃsabhavanaṃ netvā nandiyassa vimānaṃ sampattiñcassā dassetvā taṃ vilapantiṃyeva ussadanirayasamīpaṃ pāpesuṃ. Taṃ yamapurisā ussadaniraye khipiṃsu. Tenāha –

Then Revatī ascended the palace, bolted the door, and sat down. On the seventh day, impelled by her evil kamma, two yakkhas dispatched by King Vessavaṇa approached her. They had blazing tawny hair and beards; flat, shrunken, and deformed noses; curved fangs; blood-red eyes; a complexion like a rain cloud; and an exceedingly terrifying appearance. Saying, 'Arise, Revatī, you of very evil nature!' and so forth, and seizing her by her various arms, they paraded her from street to street throughout the entire city, thinking, 'Let the great crowd see!' Then, having risen into the sky and taken her to the Tāvatiṃsa celestial abode, they showed her the mansion and splendor of the deva Nandiya. While she was still lamenting, they brought her to the vicinity of the Ussada hell. The men of Yama threw her into the Ussada hell. Therefore, it was said:

863.

863.

‘‘Uṭṭhehi revate supāpadhamme, apārutadvāre adānasīle;

Nessāma taṃ yattha thunanti duggatā, samappitā nerayikā dukhenā’’ti.

"Arise, Revatī, you of very evil nature, for whom the door is open, you of ungenerous character; we shall take you where the wretched, the hell-beings afflicted by suffering, lament."

Tattha [Pg.207] uṭṭhehīti uṭṭhaha, na dānesa pāsādo taṃ nirayabhayato rakkhituṃ sakkoti, tasmā sīghaṃ uṭṭhahitvā āgacchāhīti attho. Revateti taṃ nāmena ālapati. Supāpadhammetiādinā uṭṭhānassa kāraṇaṃ vadati. Yasmā tvaṃ ariyānaṃ akkosanaparibhāsanādinā suṭṭu lāmakapāpadhammā, yasmā ca apārutaṃ dvāraṃ nirayassa tava pavesanatthaṃ, tasmā uṭṭhehīti. Adānasīleti kassaci kiñci na dānasīle kadariye maccharinī, idampi uṭṭhānasseva kāraṇavacanaṃ. Yasmā dānasīlānaṃ amaccharīnaṃ tava sāmikasadisānaṃ sugatiyaṃ nivāso, tādisānaṃ pana adānasīlānaṃ maccharīnaṃ niraye nivāso, tasmā uṭṭhehi, muhuttamattampi tava idha ṭhātuṃ na dassāmīti adhippāyo. Yattha thunanti duggatāti dukkhagatattā duggatā. Nerayikāti nirayadukkhena samappitā samaṅgībhūtā yasmiṃ niraye thunanti, yāva pāpakammaṃ na byanti hoti, tāva nikkhamituṃ alabhantā nitthunanti, tattha taṃ nessāma nayissāma khipissāmāti yojanā.

Therein, 'uṭṭhehi' means 'arise.' Now this palace is not able to protect you from the fear of hell; therefore, having arisen quickly, come—this is the meaning. By 'Revate,' he addresses her by name. By 'supāpadhamme,' and so on, they state the reason for her arising. Because you, by means of reviling and threatening the noble ones, are of extremely base and evil conduct, and also because the door to hell is open for your entry, therefore, 'arise.' 'Adānasīle' means one not in the habit of giving anything to anyone, a cruel and stingy person; this too is a statement of the reason for her arising. Because for those who are generous and free from stinginess, like your husband, there is a dwelling in a happy destination, whereas for those like you—ungenerous and stingy—the dwelling is in hell, therefore, 'arise.' The intention is: 'We will not allow you to stay here even for a moment.' 'Yattha thunanti duggatā' means those who have gone to a woeful destination because they have reached a state of suffering. 'Nerayikā' means beings of hell, who, being endowed with the suffering of hell, groan; as long as their evil kamma is not exhausted, they are unable to escape and continue to groan. 'There we will lead you, take you, and cast you'—this is the construction.

864.

864.

‘‘Icceva vatvāna yamassa dūtā, te dve yakkhā lohitakkhā brahantā;

Paccekabāhāsu gahetvā revataṃ, pakkāmayuṃ devagaṇassa santike’’ti. –

Having spoken thus, the messengers of Yama, those two great, red-eyed yakkhas, seizing Revatā each by an arm, led her away into the presence of the host of devas.

Idaṃ saṅgītikāravacanaṃ.

This is a statement of the compilers of the canon.

Tattha icceva vatvānāti iti eva ‘‘uṭṭhehī’’tiādinā vatvā, vacanasamanantaramevāti attho. Yamassa dūtāti appaṭisedhaniyatassa yamassa rañño dūtasadisā. Vessavaṇena hi te pesitā. Tathā hi te tāvatiṃsabhavanaṃ nayiṃsu. Keci ‘‘na yamassa dūtā’’ti na-kāraṃ ‘‘yamassā’’ti padena sambandhitvā ‘‘vessavaṇassa dūtā’’ti atthaṃ vadanti, taṃ na yujjati. Na hi na yamadūtatāya vessavaṇassa dūtāti sijjhati. Yajanti tattha baliṃ upaharantīti yakkhā. Lohitakkhāti rattanayanā. Yakkhānañhi nettāni atilohitāni honti. Brahantāti mahantā. Paccekabāhāsūti eko ekabāhāyaṃ, itaro itarabāhāyanti paccekaṃ bāhāsu. Revatanti revatiṃ. Revatātipi tassā nāmameva. Tathā hi ‘‘revate’’ti [Pg.208] vuttaṃ. Pakkāmayunti pakkāmesuṃ, upanesunti attho. Devagaṇassāti tāvatiṃsabhavane devasaṅghassa.

Therein, 'icceva vatvāna' means having said thus, as in 'Arise!' and so forth, that is, immediately after speaking. 'Messengers of Yama' means they are like the messengers of King Yama, who cannot be refused. For indeed, they were sent by Vessavaṇa; that is why they led her to the Tāvatiṃsa celestial abode. Some, connecting the negative particle 'na' with the word 'yamassa,' say the meaning is 'they are not messengers of Yama' but 'messengers of Vessavaṇa.' That is not correct. For it is not established that they are Vessavaṇa's messengers simply by virtue of not being Yama's messengers. 'Yakkhas' are so called because 'people worship them and bring them offerings.' 'Lohitakkhā' means having red eyes, for the eyes of yakkhas are indeed extremely red. 'Brahantā' means great. 'Paccekabāhāsu' means one on one arm and the other on the other arm—thus, on each arm individually. 'Revataṃ' refers to Revatī. 'Revatā' is also her name, for indeed it was said, 'Revate.' 'Pakkāmayuṃ' means they led her away, they brought her—this is the meaning. 'Devagaṇassa' refers to the assembly of devas in the Tāvatiṃsa celestial abode.

Evaṃ tehi yakkhehi tāvatiṃsabhavanaṃ netvā nandiyavimānassa avidūre ṭhapitā revatī taṃ sūriyamaṇḍalasadisaṃ ativiya pabhassaraṃ disvā –

Thus, having been taken by those yakkhas to the Tāvatiṃsa celestial abode and placed not far from Nandiya's mansion, Revatī saw it, shining exceedingly bright like the orb of the sun—

865.

865.

‘‘Ādiccavaṇṇaṃ ruciraṃ pabhassaraṃ, byamhaṃ subhaṃ kañcanajālachannaṃ;

Kassetamākiṇṇajanaṃ vimānaṃ, suriyassa raṃsīriva jotamānaṃ.

“Sun-colored, delightful, radiant, a sublime and beautiful mansion, covered with nets of gold; whose is this crowded mansion, shining like the rays of the sun?

866.

866.

‘‘Nārīgaṇā candanasāralittā, ubhato vimānaṃ upasobhayanti;

Taṃ dissati suriyasamānavaṇṇaṃ, ko modati saggapatto vimāne’’ti. –

“Hosts of women, their bodies anointed with the essence of sandalwood, adorn the celestial mansion on both sides. It is seen to have a radiance like the sun; who is it that rejoices, having attained heaven, in this mansion?”

Te yakkhe pucchi. Tepi tassā –

She asked the yakkhas. And they said to her—

867.

867.

‘‘Bārāṇasiyaṃ nandiyo nāmāsi, upāsako amaccharī dānapati vadaññū;

Tassetamākiṇṇajanaṃ vimānaṃ, sūriyassa raṃsīriva jotamānaṃ.

“In Bārāṇasī, there was a lay follower named Nandiya, not stingy, a great donor, and generous. His is this crowded mansion, shining brilliantly like the rays of the sun.

868.

868.

‘‘Nārīgaṇā candanasāralittā, ubhato vimānaṃ upasobhayanti;

Taṃ dissati sūriyasamānavaṇṇaṃ, so modati saggapatto vimāne’’ti. –

“Hosts of women, their bodies anointed with the essence of sandalwood, adorn the celestial mansion on both sides. He is seen, his complexion like the sun; having attained heaven, he rejoices in the mansion.”

Ācikkhiṃsu.

They declared.

868. Tattha candanasāralittāti sārabhūtena candanagandhena anulittasarīrā. Ubhato vimānanti vimānaṃ ubhato anto ceva bahi ca saṅgītādīhi upecca sobhayanti.

868. Therein, 'anointed with the essence of sandalwood' means having bodies anointed with the essential fragrance of sandalwood. 'From both sides of the mansion' means they approach and adorn the mansion with music and so forth from both sides, that is, from within and from without.

Atha [Pg.209] revatī –

Then Revatī said—

869.

869.

‘‘Nandiyassāhaṃ bhariyā, agārinī sabbakulassa issarā;

Bhattu vimāne ramissāmi dānahaṃ, na patthaye nirayaṃ dassanāyā’’ti. –

“I am Nandiya’s wife, the mistress of the house, the ruler of the whole clan; I shall now delight in my husband’s mansion. I do not wish to see hell.”

Āha. Tattha agārinīti gehasāminī. ‘‘Bhariyā sagāminī’’tipi paṭhanti, bhariyā sahagāminīti attho. Sabbakulassa issarā bhattūti mama bhattu nandiyassa sabbakuṭumbikassa issarā sāminī ahosiṃ, tasmā idānipi vimāne issarā bhavissāmīti āha. Vimāne ramissāmi dānahanti evaṃ palobhetumeva hi taṃ te tattha nesuṃ. Na patthaye nirayaṃ dassanāyāti yaṃ pana nirayaṃ maṃ tumhe netukāmā, taṃ nirayaṃ dassanāyapi na patthaye, kuto pavisitunti vadati.

She spoke. Therein, 'agārinī' means mistress of the house. Some also recite 'bhariyā sagāminī'; the meaning is 'a wife who accompanies.' 'The husband's mistress of the whole clan' means: 'I was the mistress, the lady, of all the household property of my husband Nandiya; therefore, I shall now be the mistress in the mansion.' As for 'I shall now delight in the mansion,' indeed, it was precisely to entice her thus that they brought her there. 'I do not wish to see hell' means: 'As for the hell to which you wish to lead me, I do not long even to see that hell, how much less to enter it?' she says.

Evaṃ vadantimeva ‘‘tvaṃ taṃ patthehi vā mā vā, kiṃ tava patthanāyā’’ti nirayasamīpaṃ netvā –

Even as she was speaking thus, they, saying, “Whether you long for it or not, what does your longing matter?” led her near to hell—

870.

870.

‘‘Eso te nirayo supāpadhamme, puññaṃ tayā akataṃ jīvaloke;

Na hi maccharī rosako pāpadhammo, saggūpagānaṃ labhati sahabyata’’nti. –

“This is your hell, O one of exceedingly evil nature, for merit was not made by you in the world of the living. Indeed, one who is miserly, wrathful, and of evil nature does not attain the companionship of those who have gone to heaven.”

Gāthamāhaṃsu. Tassattho – eso tava nirayo, tayā dīgharattaṃ mahādukkhaṃ anubhavitabbaṭṭhānabhūto. Kasmā? Puññaṃ tayā akataṃ jīvaloke, yasmā manussaloke appamattakampi tayā puññaṃ nāma na kataṃ, evaṃ akatapuñño pana tādiso satto maccharī attano sampattinigūhanalakkhaṇena maccharena samannāgato, paresaṃ rosuppādanena rosako, lobhādīhi pāpadhammehi samaṅgībhāvato pāpadhammo saggūpagānaṃ devānaṃ sahabyataṃ sahabhāvaṃ na labhatīti yojanā.

They spoke the verse. Its meaning is: This is your hell, a place where great suffering is to be experienced by you for a long time. Why? Because merit was not made by you in the world of the living; for in the human world not even the slightest thing called merit was made by you. Thus, such a being who has not made merit is miserly, being endowed with miserliness which has the characteristic of concealing one's own possessions; is wrathful by causing vexation to others; and is of evil nature due to being endowed with evil, demeritorious states such as greed. Such a being does not obtain companionship, the state of being an associate, with the gods who have gone to heaven. This is the syntactical connection.

Evaṃ pana vatvā te dve yakkhā tatthevantaradhāyiṃsu. Taṃsadise pana dve nirayapāle saṃsavake nāma gūthaniraye pakkhipituṃ ākaḍḍhante passitvā –

Having said this, those two yakkhas disappeared right there. Then, seeing two similar hell-wardens dragging her to throw her into the hell named Saṃsavaka, the Excrement Hell—

871.

871.

‘‘Kiṃ [Pg.210] nu gūthañca muttañca, asuci paṭidissati;

Duggandhaṃ kimidaṃ mīḷhaṃ, kimetaṃ upavāyatī’’ti. –

“What is this that appears as excrement and urine, impure? What is this foul-smelling dung? What is this that reeks?”

Taṃ nirayaṃ pucchi.

She inquired about that hell.

872.

872.

‘‘Esa saṃsavako nāma, gambhīro sataporiso;

Yattha vassasahassāni, tuvaṃ paccasi revate’’ti. –

“This is called Saṃsavaka, deep, a hundred men deep; where for thousands of years, you will be cooked, Revatī.”

Tasmiṃ kathite tattha attano nibbattihetubhūtaṃ kammaṃ pucchantī –

When that was told, wishing to ask about the kamma that was the cause of her own arising there, she said:

873.

873.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kena saṃsavako laddho, gambhīro sataporiso’’ti. – āha;

“What wrong was done by body, speech, or mind, by which Saṃsavaka was obtained, deep, a hundred men deep?” she asked.

874.

874.

‘‘Samaṇe brāhmaṇe cāpi, aññe vāpi vanibbake;

Musāvādena vañcesi, taṃ pāpaṃ pakataṃ tayā’’ti. –

“You deceived ascetics and brahmins, and other mendicants too, with false speech; that evil was done by you.”

Tassā taṃ kammaṃ kathetvā puna te –

Having told her of that kamma, they again said:

875.

875.

‘‘Tena saṃsavako laddho, gambhīro sataporiso;

Tatthe vassasahassāni, tuvaṃ paccasi revate’’ti. –

“Through that, Saṃsavaka was obtained, deep, a hundred men deep; there for thousands of years, you will be cooked, Revatī,”

Āhaṃsu. Tattha saṃsavako nāmāti niccakālaṃ gūthamuttādiasucissa saṃsavanato paggharaṇato saṃsavako nāma.

they said. Therein, it is called ‘Saṃsavaka’ because of the constant oozing and flowing of excrement, urine, and other impurities.

Na kevalaṃ tuyhaṃ idha saṃsavakalābho eva, atha kho ettha anekāni vassasahassāni paccitvā uttiṇṇāya hatthacchedādilābhopīti dassetuṃ –

To show that not only is there for you the obtaining of Saṃsavaka here, but also, after being cooked here for many thousands of years and having emerged, there will also be the obtaining of the cutting off of hands and so forth:

876.

876.

‘‘Hatthepi chindanti athopi pāde, kaṇṇepi chindanti athopi nāsaṃ;

Athopi kākoḷagaṇā samecca, saṅgamma khādanti viphandamāna’’nti. –

“They cut off hands and also feet, they cut off ears and also the nose; then flocks of crows, gathering together, devour the struggling one.”

Tattha laddhabbakāraṇaṃ āhaṃsu. Tattha kākoḷagaṇāti kākasaṅghā. Te kirassā tigāvutappamāṇe sarīre anekasatāni anekasahassāni patitvā tālakkhandhaparimāṇehi sunisitaggehi ayomayehi mukhatuṇḍehi vijjhitvā vijjhitvā khādanti, maṃsaṃ gahitagahitaṭṭhāne kammabalena [Pg.211] pūrateva. Tenāha ‘‘kākoḷagaṇā samecca, saṅgamma khādanti viphandamāna’’nti.

There, they stated the cause for the suffering to be received. Therein, ‘kākoḷagaṇā’ means flocks of crows. It is said that those birds, numbering in the hundreds and thousands, swoop down upon her body, which is three gāvutas in size, and with their iron beaks, the size of palm trunks and with very sharp tips, they pierce repeatedly and devour her. The flesh, in the very place it is taken, is replenished by the force of kamma. Therefore it was said: “Flocks of crows, having come together and assembled, devour the struggling one.”

Puna sā manussalokaṃ paccānayanāya yācanādivasena taṃ taṃ vippalapi. Tena vuttaṃ –

Again, she babbled in various ways, pleading to be brought back to the human world. Therefore, it is said:

877.

877.

‘‘Sādhu kho maṃ paṭinetha, kāhāmi kusalaṃ bahuṃ;

Dānena samacariyāya, saṃyamena damena ca;

Yaṃ katvā sukhitā honti, na ca pacchānutappare’’ti.

“Please lead me back, I will do much good through generosity, virtuous conduct, restraint, and self-control. Having done what makes one happy, one does not regret it afterward.”

Puna nirayapālā –

Again, the hell-wardens said:

878.

878.

‘‘Pure tuvaṃ pamajjitvā, idāni paridevasi;

Sayaṃ katānaṃ kammānaṃ, vipākaṃ anubhossasī’’ti. –

“Formerly you were heedless; now you lament. You will experience the result of deeds done by yourself,”

Āhaṃsu. Puna sā āha –

they said. Again, she said:

879.

879.

‘‘Ko devalokato manussalokaṃ, gantvāna puṭṭho me evaṃ vadeyya;

Nikkhittadaṇḍesu dadātha dānaṃ, acchādanaṃ seyyamathannapānaṃ;

Na hi maccharī rosako pāpadhammo, saggūpagānaṃ labhati sahabyataṃ.

“Who, having gone from the world of the gods to the human world, when asked, would convey this message for me: ‘Give gifts to those who have laid down the rod—clothing, bedding, and food and drink. For a stingy, wrathful, and evil-natured person does not gain fellowship with those bound for heaven.’

880.

880.

‘‘Sāhaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Vadaññū sīlasampannā, kāhāmi kusalaṃ bahuṃ;

Dānena samacariyāya, saṃyamena damena ca.

“Surely, having gone from here and obtained a human birth, I, being generous and endowed with virtue, will perform much merit through giving, proper conduct, restraint, and self-control.

881.

881.

‘‘Ārāmāni ca ropissaṃ, dugge saṅkamāni ca;

Papañca udapānañca, vippasannena cetasā.

“I will plant parks, and build bridges in difficult places, and also water-pavilions and wells, with a serene mind.

882.

882.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“On the fourteenth, the fifteenth, and the eighth day of the fortnight, and during the special observance period, I will undertake the Uposatha,

883.

883.

‘‘Uposathaṃ upavasissaṃ, sadā sīlesu saṃvutā;

Na ca dāne pamajjissaṃ, sāmaṃ diṭṭhamidaṃ mayā’’ti.

“endowed with its eight factors, always restrained in virtue. And I will not be heedless in giving—this I have seen for myself.”

884.

884.

‘‘Iccevaṃ [Pg.212] vippalapantiṃ, phandamānaṃ tato tato;

Khipiṃsu niraye ghore, uddhaṃpādaṃ avaṃsira’’nti. –

As she was thus babbling, trembling this way and that, they threw her into the dreadful hell, feet up and head down.

Idaṃ saṅgītikāravacanaṃ. Puna sā –

This is the verse of the council reciters. Again, she spoke the concluding verse:

885.

885.

‘‘Ahaṃ pure maccharinī ahosiṃ, paribhāsikā samaṇabrāhmaṇānaṃ;

Vitathena ca sāmikaṃ vañcayitvā, paccāmahaṃ niraye ghorarūpe’’ti. –

“Formerly I was a miserly woman, a reviler of ascetics and brahmins; and having deceived my husband with a lie, I am tormented in a dreadful hell.”

Osānagāthamāha. Tattha ‘‘ahaṃ pure maccharinī’’ti gāthā niraye nibbattāya vuttā, itarā anibbattāya evāti veditabbā. Sesaṃ suviññeyyamevāti.

She spoke the concluding verse. Herein, the verse “Formerly I was a miserly woman” was spoken after she was reborn in hell, while the other verses were spoken before she was reborn there. This is how it should be understood. The rest is easily understood.

Bhikkhū revatiyā yakkhehi gahetvā nītabhāvaṃ bhagavato ārocesuṃ. Taṃ sutvā bhagavā ādito paṭṭhāya imaṃ vatthuṃ kathetvā upari vitthārena dhammaṃ desesi, desanāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu. Kāmañcetaṃ revatīpaṭibaddhāya kathāya yebhuyyabhāvato ‘‘revatīvimāna’’nti voharīyati, yasmā pana revatī vimānadevatā na hoti, nandiyassa pana devaputtassa vimānādisampattipaṭisaṃyuttañcetaṃ, tasmā purisavimānesveva saṅgahaṃ āropitanti daṭṭhabbaṃ.

The bhikkhus informed the Blessed One that yakkhas had seized Revatī and taken her away. Hearing this, the Blessed One recounted this story from the beginning and then extensively expounded the Dhamma. At the conclusion of the discourse, many attained the fruit of stream-entry and so forth. Although this is mostly connected to the story associated with Revatī and is thus called the “Revatī Vimāna,” it should be noted that since Revatī is not the deity of the mansion, and indeed this is connected with the attainments of the mansion and so forth of the devaputta Nandiya, therefore it should be understood as included only among the mansions of males.

Revatīvimānavaṇṇanā niṭṭhitā.

The commentary on the Revatī Vimāna is concluded.

3. Chattamāṇavakavimānavaṇṇanā

3. The Commentary on the Mansion of the Young Man with the Parasol

Yo vadataṃ pavaro manujesūti chattamāṇavakavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena setabyāyaṃ aññatarassa brāhmaṇassa kicchāladdho putto chatto nāma brāhmaṇamāṇavo ahosi. So vayappatto pitarā pesito ukkaṭṭhaṃ gantvā brāhmaṇassa pokkharasātissa santike medhāvitāya analasatāya ca na cireneva mante vijjāṭṭhānāni ca uggahetvā brāhmaṇasippe nipphattiṃ patto. So ācariyaṃ abhivādetvā ‘‘mayā tumhākaṃ santike sippaṃ [Pg.213] sikkhitaṃ, kiṃ vo garudakkhiṇaṃ demī’’ti āha. Ācariyo ‘‘garudakkhiṇā nāma antevāsikassa vibhavānurūpā, kahāpaṇasahassamānehī’’ti āha. Chattamāṇavo ācariyaṃ abhivādetvā setabyaṃ gantvā mātāpitaro vanditvā tehi abhinandiyamāno katapaṭisanthāro tamatthaṃ pitu ārocetvā ‘‘detha me dātabbayuttakaṃ, ajjeva datvā āgamissāmī’’ti āha. Taṃ mātāpitaro ‘‘tāta, ajja vikālo, sve gamissasī’’ti vatvā kahāpaṇe nīharitvā bhaṇḍikaṃ bandhāpetvā ṭhapesuṃ. Corā taṃ pavattiṃ ñatvā chattamāṇavakassa gamanamagge aññatarasmiṃ vanagahane nilīnā acchiṃsu ‘‘māṇavaṃ māretvā kahāpaṇe gaṇhissāmā’’ti.

“He who is foremost among those who speak among men”—this is the Chattamāṇavaka Vimāna. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta’s Grove. At that time, in Setabyā, a certain brahmin had a son named Chatta, a brahmin youth obtained with difficulty. When he came of age, his father sent him to Ukkaṭṭha to study under the brahmin Pokkharasāti. Due to his intelligence and lack of laziness, he soon mastered the Vedas and the branches of knowledge, becoming accomplished in the brahminical arts. After paying respects to his teacher, he said, “I have studied the craft under you—what honorarium should I offer?” The teacher replied, “The honorarium should match the student’s means—bring a thousand coins.” The youth Chatta paid homage to his teacher, returned to Setabyā, and after honoring his parents and being warmly welcomed, he explained the matter to his father. He said, “Give me what is appropriate to give—I will give it today and return.” His parents replied, “Dear son, it is late today—go tomorrow.” They then took out the coins, had them tied in a bundle, and set them aside. Thieves, learning of this matter, hid in a forest grove along Chatta’s path, thinking, “We will kill the youth and take the coins.”

Bhagavā paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento chattamāṇavakassa saraṇesu ca sīlesu ca patiṭṭhānaṃ, corehi māritassa devaloke nibbattiṃ, tato saha vimānena āgatassa tattha sannipatitaparisāya ca dhammābhisamayaṃ disvā paṭhamatarameva gantvā māṇavakassa gamanamagge aññatarasmiṃ rukkhamūle nisīdi. Māṇavo ācariyadhanaṃ gahetvā setabyato ukkaṭṭhābhimukho gacchanto antarāmagge bhagavantaṃ nisinnaṃ disvā upasaṅkamitvā aṭṭhāsi. ‘‘Kuhiṃ gamissasī’’ti bhagavatā vutto ‘‘ukkaṭṭhaṃ, bho gotama, gamissāmi mayhaṃ ācariyassa pokkharasātissa garudakkhiṇaṃ dātu’’nti āha. Atha bhagavā ‘‘jānāsi pana tvaṃ, māṇava, tīṇi saraṇāni, pañca sīlānī’’ti vatvā tena ‘‘nāhaṃ jānāmi, kimatthiyāni panetāni kīdisāni cā’’ti vutte ‘‘idamīdisa’’nti saraṇagamanassa sīlasamādānassa ca phalānisaṃsaṃ vibhāvetvā ‘‘uggaṇhāhi tāva, māṇavaka, saraṇagamanavidhi’’nti vatvā ‘‘sādhu uggaṇhissāmi, kathetha bhante bhagavā’’ti tena yācito tassa ruciyā anurūpaṃ gāthābandhavasena saraṇagamanavidhiṃ dassento –

At dawn, the Blessed One, arising from the attainment of great compassion and surveying the world, saw the establishment of the young man Chatta in the refuges and precepts, his rebirth in the deva world after being killed by thieves, and the future penetration of the Dhamma by him—who would come from there together with his celestial mansion—and by the assembly gathered there. Having gone forth first, he sat down at the foot of a certain tree on the young man's path. The young man, having taken the wealth for his teacher, was going from Setabyā towards Ukkaṭṭhā when, on the way, he saw the Blessed One seated, approached, and stood. When asked by the Blessed One, “Where will you go?” he replied, “Good Gotama, I will go to Ukkaṭṭhā to give the teacher’s offering to my teacher, Pokkharasāti.” Then the Blessed One, having said, “But do you know, young man, the three refuges and the five precepts?” and upon being told by him, “I do not know. For what purpose are they, and what are they like?” explained, “This is like this,” and having made clear the results and benefits of going for refuge and undertaking the precepts, said, “First, young man, learn the method of going for refuge.” Being requested by him, “Good, I will learn. May the Blessed One, Venerable Sir, speak,” the Blessed One, in accordance with his inclination, showing the method of going for refuge by way of verse composition—

886.

886.

‘‘Yo vadataṃ pavaro manujesu, sakyamunī bhagavā katakicco;

Pāragato balavīriyasamaṅgī, taṃ sugataṃ saraṇatthamupehi.

“He who is the foremost of speakers among men, the Sakyan Sage, the Blessed One, who has done what was to be done, who has gone to the further shore, possessed of strength and energy—to that Well-gone One go for refuge.

887.

887.

‘‘Rāgavirāgamanejamasokaṃ[Pg.214], dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehi.

“The fading of passion, imperturbable, sorrowless, the unconditioned Dhamma, not adverse; this sweet, excellent, and well-expounded Dhamma—to this Dhamma go for refuge.

888.

888.

‘‘Yattha ca dinna mahapphalamāhu, catūsu sucīsu purisayugesu;

Aṭṭha ca puggala dhammadasā te, saṅghamimaṃ saraṇatthamupehī’’ti. –

“That Sangha wherein what is given is said to be of great fruit—the four pairs of pure persons, those eight individuals who are seers of the Dhamma—to this Sangha go for refuge.”

Tisso gāthāyo abhāsi.

He spoke the three verses.

886. Tattha yoti aniyamitavacanaṃ, tassa ‘‘ta’’nti iminā niyamanaṃ veditabbaṃ. Vadatanti vadantānaṃ. Pavaroti seṭṭho, kathikānaṃ uttamo vādīvaroti attho. Manujesūti ukkaṭṭhaniddeso yathā ‘‘satthā devamanussāna’’nti. Bhagavā pana devamanussānampi brahmānampi sabbesampi sattānaṃ pavaroyeva, bhagavato ca carimabhave manussesu uppannatāya vuttaṃ ‘‘manujesū’’ti. Tenevāha ‘‘sakyamunī’’ti. Sakyakulappasutatāya sakyo, kāyamoneyyādīhi samannāgatato anavasesassa ca ñeyyassa munanato muni cāti sakyamuni. Bhāgyavantatādīhi catūhi kāraṇehi bhagavā. Catūhi maggehi kātabbassa pariññādipabhedassa soḷasavidhassa kiccassa katattā nipphāditattā katakicco. Pāraṃ sakkāyassa paratīraṃ nibbānaṃ gato sayambhuñāṇena adhigatoti pāragato. Asadisena kāyabalena, anaññasādhāraṇena ñāṇabalena, catubbidhasammappadhānavīriyena ca samannāgatattā balavīriyasamaṅgī. Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā ca gaditattā sugato. Taṃ sugataṃ sammāsambuddhaṃ saraṇatthaṃ saraṇāya parāyaṇāya apāyadukkhavaṭṭadukkhaparittāṇāya upehi upagaccha, ajja paṭṭhāya ahitanivattanena hitasaṃvaḍḍhanena ‘‘ayaṃ me bhagavā saraṇaṃ tāṇaṃ leṇaṃ parāyaṇaṃ gati paṭisaraṇa’’nti bhaja seva, evaṃ jānāhi vā bujjhassūti attho.

886. Herein, the word 'yo' is an indefinite term; its definiteness should be understood by this word 'taṃ'. 'Vadataṃ' means 'among those who speak'. 'Pavaro' means the best, the supreme among speakers, the foremost proponent of doctrines; this is the meaning. 'Among humans' is a designation of excellence, just as in 'the Teacher of gods and humans'. However, the Blessed One is indeed the most excellent among gods and humans, among brahmas, and among all beings; and it is said 'among humans' because the Blessed One arose among humans in his final existence. For that very reason, he said 'Sakyamuni'. Because of being born in the Sakya clan, he is 'Sakya'; and because of being endowed with bodily sagacity and so on, and because of knowing all that is knowable without remainder, he is 'Muni'; thus he is 'Sakyamuni'. He is 'Bhagavā' for four reasons, such as being possessed of fortune. Because he has done and accomplished the sixteenfold task—distinguished by full understanding and so on—which is to be done by the four paths, he is 'Katakicco' (one who has done his duty). Because he has gone to the far shore, the other bank of individuality, which is Nibbāna, and has attained it through self-becoming knowledge, he is 'Pāragato' (one who has gone to the far shore). Because he is endowed with incomparable bodily strength, with knowledge-strength not shared by others, and with the energy of the four right strivings, he is 'Balavīriyasamaṅgī' (one endowed with strength and energy). Because of his excellent gait, because of having gone to the beautiful place, because of having gone rightly, and because of speaking rightly, he is 'Sugato' (the Well-Gone One). Go unto that Sugata, the Perfectly Self-Enlightened One, for the sake of refuge, as a final resort, for protection from the suffering of the woeful planes and the suffering of the round of existence. From this day forward, by turning away from what is unbeneficial and cultivating what is beneficial, you should associate with and serve him, thinking: 'This Blessed One is my refuge, my protection, my shelter, my final resort, my destination, and my recourse.' Or, you should know and understand it thus. This is the meaning.

887. Rāgavirāganti ariyamaggamāha. Tena hi ariyā anādikālabhāvitampi rāgaṃ virajjenti. Anejamasokanti ariyaphalaṃ. Tañhi ejāsaṅkhātāya taṇhāya avasiṭṭhānañca sokanimittānaṃ kilesānaṃ sabbaso paṭippassambhanato [Pg.215] ‘‘anejaṃ asoka’’nti ca vuccati. Dhammanti sabhāvadhammaṃ. Sabhāvato gahetabbadhammo hesa yadidaṃ maggaphalanibbānāni, na pariyattidhammo viya paññattidhammavasena. Dhammanti vā paramatthadhammaṃ, nibbānanti attho. Samecca sambhuyya paccayehi kataṃ saṅkhataṃ, na saṅkhatanti asaṅkhataṃ. Tadeva nibbānaṃ. Natthi ettha kiñcipi paṭikūlanti appaṭikūlaṃ. Savanavelāyaṃ upaparikkhaṇavelāyaṃ paṭipajjanavelāyanti sabbadāpi iṭṭhamevāti madhuraṃ. Sabbaññutaññāṇasannissayāya paṭibhānasampadāya pavattitattā suppavattibhāvato nipuṇabhāvato ca paguṇaṃ. Vibhajitabbassa atthassa khandhādivasena kusalādivasena uddesādivasena ca suṭṭhu vibhajanato suvibhattaṃ. Tīhipi padehi pariyattidhammameva vadati. Teneva hissa āpāthakāle viya vimaddanakālepi kathentassa viya suṇantassāpi sammukhībhāvato ubhatopaccakkhatāya dassanatthaṃ ‘‘ima’’nti vuttaṃ. Dhammanti yathāvapaṭipajjante apāyadukkhapātato dhāraṇatthena dhammaṃ, idaṃ catubbidhassāpi dhammassa sādhāraṇavacanaṃ. Pariyattidhammopi hi saraṇesu ca sīlesu ca patiṭṭhānamattāyapi yathāvapaṭipattiyā apāyadukkhapātato dhāreti eva. Imassa ca atthassa idameva vimānaṃ sādhakanti daṭṭhabbaṃ. Sādhāraṇabhāvena yathāvuttadhammassa paccakkhaṃ katvā dassento puna ‘‘ima’’nti āha.

887. By ‘dispassion’ (rāgavirāga) is meant the Noble Path. For by this, the noble ones become dispassionate towards lust, even that which has been cultivated since beginningless time. By ‘the unstirred and sorrowless’ (anejaṃ asokaṃ) is meant the Noble Fruit. For it is called ‘unstirred and sorrowless’ because it completely pacifies the craving known as stirring (ejā) and the remaining defilements that are causes of sorrow. By ‘Dhamma’ is meant the Dhamma of its own nature. This is the Dhamma that should be grasped by its very nature—namely, the path, the fruit, and Nibbāna—not the Dhamma of learning by way of a mere concept. Alternatively, by ‘Dhamma’ is meant the ultimate Dhamma, the meaning being Nibbāna. That which is made by causes coming together is ‘conditioned’ (saṅkhata); that which is not conditioned is ‘unconditioned’ (asaṅkhata). That very thing is Nibbāna. Herein, there is nothing disagreeable; thus, it is ‘not disagreeable’ (appaṭikūlaṃ). At the time of hearing, at the time of investigating, and at the time of practicing, it is always desirable—thus, it is ‘sweet’ (madhuraṃ). Because it is set forth by the accomplishment of analytical knowledge which has the knowledge of omniscience as its support, it is ‘proficient’ (paguṇaṃ) due to its being well set forth and its subtlety. It is ‘well-divided’ (suvibhattaṃ) because it well analyzes the meaning to be analyzed by way of aggregates, by way of wholesome states, by way of exposition, and so forth. By these three terms, only the Dhamma of learning is spoken of. For that reason, to show its direct perception for both speaker and listener alike—at the time of critical scrutiny just as at the time of its first appearance—it is said ‘this’ (imaṃ). ‘Dhamma’ is so-called in the sense of upholding those who practice accordingly from falling into the suffering of the lower realms. This is a general term for all four kinds of Dhamma. For the Dhamma of learning also, by mere establishment in the refuges and virtues and by practicing accordingly, surely protects one from falling into the suffering of the lower realms. And for this meaning, this very celestial mansion should be understood as the proof. Wishing to show the aforesaid Dhamma in a general way, and having made it directly perceptible, he again said ‘this’ (imaṃ).

888. Yatthāti yasmiṃ ariyasaṅghe. Dinnanti pariccattaṃ annādideyyadhammaṃ. Dinna mahapphalanti gāthāsukhatthaṃ anunāsikalopo kato. Accantameva kilesāsucito visujjhanena sucīsu ‘‘sotāpanno sotāpattiphalasacchikiriyāya paṭipanno’’tiādinā (a. ni. 8.60) vuttesu catūsu purisayugesu. Aṭṭhāti maggaṭṭhaphalaṭṭhesu yugaḷe akatvā visuṃ visuṃ gahaṇena aṭṭha puggalā. Gāthāsukhatthameva cettha ‘‘puggala dhammadasā’’ti rassaṃ katvā niddeso. Dhammadasāti catusaccadhammassa nibbānadhammassa ca paccakkhato dassanakā. Diṭṭhisīlasāmaññena saṃhatabhāvena saṅghaṃ.

888. ‘Where’ (yattha) means: in which Noble Saṅgha. ‘Given’ (dinnaṃ) means: a relinquished offering such as food and so forth. In ‘Given bears great fruit’ (dinnamahapphalaṃ)—for the sake of fluency in the verse, the elision of the nasal consonant has been made. Utterly cleansed from the impurity of defilements, ‘in the pure ones’ (sucīsu) refers to the four pairs of noble persons spoken of as, ‘a stream-enterer, one practicing for the realization of the fruit of stream-entry,’ and so forth. ‘Eight’ (aṭṭha) means: the eight individuals, taken separately as those established in the path and those established in the fruit, without forming them into pairs. And here, for the sake of fluency in the verse, the designation is made with a shortened vowel as ‘puggala dhammadasā’. ‘Seers of the Dhamma’ (dhammadasā) means: those who directly see the Dhamma of the Four Truths and also the Dhamma of Nibbāna. The Saṅgha is a unified body through a commonality of view and virtue.

Evaṃ bhagavatā tīhi gāthāhi saraṇaguṇasandassanena saddhiṃ saraṇagamanavidhimhi vutte māṇavo taṃtaṃsaraṇaguṇānussaraṇamukhena saraṇagamanavidhino attano hadaye ṭhapitabhāvaṃ vibhāvento tassā tassā gāthāya [Pg.216] anantaraṃ ‘‘yo vadataṃ pavaro’’tiādinā taṃ taṃ gāthaṃ paccanubhāsi. Evaṃ paccanubhāsitvā ṭhitassa pañca sikkhāpadāni sarūpato phalānisaṃsato ca vibhāvetvā tesaṃ samādānavidhiṃ kathesi. So tampi suṭṭhu upadhāretvā pasannamānaso ‘‘handāhaṃ bhagavā gamissāmī’’ti vatvā ratanattayaguṇaṃ anussaranto taṃyeva maggaṃ paṭipajji. Bhagavāpi ‘‘alaṃ imassa ettakaṃ kusalaṃ devalokūpapattiyā’’ti jetavanameva agamāsi.

Thus, when the Blessed One had spoken in three verses the method of going for refuge, together with an exposition of the virtues of the refuges, the young man made it manifest that the method of going for refuge was established in his heart through recollecting the virtues of each of those refuges, and he repeated each verse immediately after it, beginning with, ‘Yo vadataṃ pavaro…’ and so forth. While he stood there, having repeated the verses in this way, the Blessed One, having made clear the five precepts in terms of their nature and their fruits and benefits, then explained the method for undertaking them. That young man, having grasped this well, with a mind full of faith, said, ‘Well now, Blessed One, I will go.’ Recollecting the virtues of the Triple Gem, he set out on that very path. The Blessed One also, thinking, ‘This much merit is sufficient for this young man’s arising in the deva world,’ went to Jetavana itself.

Māṇavassa pana pasannacittassa ratanattayaguṇaṃ sallakkhaṇavasena ‘‘saraṇaṃ upemī’’ti pavattacittuppādatāya saraṇesu ca, bhagavatā vuttanayena pañcannaṃ sīlānaṃ adhiṭṭhānena sīlesu ca patiṭṭhitassa teneva nayena ratanattayaguṇe anussarantasseva gacchantassa corā magge pariyuṭṭhiṃsu. So te agaṇetvā ratanattayaguṇe anussarantoyeva gacchati. Tañceko coro gumbantaraṃ upanissāya ṭhito visapītena sarena sahasāva vijjhitvā jīvitakkhayaṃ pāpetvā kahāpaṇabhaṇḍikaṃ gahetvā attano sahāyehi saddhiṃ pakkāmi. Māṇavo pana kālaṃ katvā tāvatiṃsabhavane tiṃsayojanike kanakavimāne suttappabuddho viya accharāsahassaparivuto saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍitattabhāvo nibbatti, tassa vimānassa ābhā sātirekāni vīsatiyojanāni pharitvā tiṭṭhati.

Meanwhile, the young man, with a devoted mind, having clearly perceived the qualities of the Three Jewels, with the thought ‘I go for refuge’ arising in his mind, was established in the refuges. Following the way taught by the Blessed One, and having undertaken the five precepts, he was established in the precepts. As he went along, recollecting the qualities of the Three Jewels in that same manner, robbers assaulted him on the road. Disregarding them, he kept walking while recollecting the qualities of the Three Jewels. Then, one of the robbers, standing concealed in a thicket, suddenly shot him with a poison-smeared arrow, causing his death, and took the bundle of a thousand kahāpanas before leaving with his companions. The young man, having passed away, was reborn in the Tāvatiṃsa heaven in a golden mansion thirty yojanas in extent. Like one awakened from sleep, he was born with a body adorned with ornaments weighing sixty cartloads, surrounded by a thousand celestial nymphs. The radiance of his mansion stood, pervading an area of more than twenty yojanas.

Atha māṇavaṃ kālakataṃ disvā setabyagāmavāsino manussā setabyaṃ gantvā tassa mātāpitūnaṃ ukkaṭṭhagāmavāsino ca ukkaṭṭhaṃ gantvā brāhmaṇassa pokkharasātissa kathesuṃ. Taṃ sutvā tassa mātāpitaro ñātimittā brāhmaṇo ca pokkharasāti saparivārā assumukhā rodamānā taṃ padesaṃ agamaṃsu, yebhuyyena setabyavāsino ca ukkaṭṭhavāsino ca icchānaṅgalavāsino ca sannipatiṃsu, mahāsamāgamo ahosi. Atha māṇavassa mātāpitaro maggassa avidūre citakaṃ sajjetvā sarīrakiccaṃ kātuṃ ārabhiṃsu.

Then, seeing the young man dead, the people dwelling in the village of Setabya went to Setabya and told his parents, and those dwelling in the village of Ukkaṭṭha went to Ukkaṭṭha and told the brahmin Pokkharasāti. Hearing this, his parents, relatives, friends, and the brahmin Pokkharasāti with his retinue, weeping with tearful faces, went to that place. Most of the residents of Setabya, Ukkaṭṭha, and Icchānaṅgala also gathered, and a great assembly was formed. Then, the young man’s parents prepared a funeral pyre not far from the road and began performing the funeral rites for the body.

Atha bhagavā cintesi ‘‘mayi gate chattamāṇavo maṃ vandituṃ āgamissati, āgatañca taṃ katakammaṃ kathāpento kammaphalaṃ paccakkhaṃ kāretvā dhammaṃ desessāmi, evaṃ mahājanassa dhammābhisamayo bhavissatī’’ti cintetvā mahatā bhikkhusaṅghena saddhiṃ taṃ padesaṃ upagantvā aññatarasmiṃ rukkhamūle [Pg.217] nisīdi chabbaṇṇabuddharaṃsiyo vissajjento. Atha chattamāṇavadevaputtopi attano sampattiṃ paccavekkhitvā, tassā kāraṇaṃ upadhārento saraṇagamanañca sīlasamādānañca disvā, vimhayajāto bhagavati sañjātapasādabahumāno ‘‘idānevāhaṃ gantvā bhagavantañca bhikkhusaṅghañca vandissāmi, ratanattayaguṇe ca mahājanassa pākaṭe karissāmī’’ti kataññutaṃ nissāya sakalaṃ taṃ araññapadesaṃ ekālokaṃ karonto, saha vimānena āgantvā vimānato oruyha mahatā parivārena saddhiṃ dissamānarūpo upasaṅkamitvā bhagavato pādesu sirasā nipatanto abhivādetvā añjaliṃ paggayha ekamantaṃ aṭṭhāsi. Taṃ disvā mahājano ‘‘ko nu kho ayaṃ devo vā brahmā vā’’ti acchariyabbhutajāto upasaṅkamitvā bhagavantaṃ parivāresi. Bhagavā tena katapuññakammaṃ pākaṭaṃ kātuṃ –

Then the Blessed One thought: ‘When I go there, the young man Chatta will come to pay homage to me. When he has come, I will have him relate the kamma he has done, and by making the result of that kamma manifest, I will teach the Dhamma. In this way, there will be a penetration of the Dhamma for the great multitude.’ Having thought thus, he went to that place together with a great Saṅgha of bhikkhus and sat down at the foot of a certain tree, emitting the six-colored Buddha-rays. Then the devaputta Chattamāṇava, reflecting on his own prosperity and discerning its cause—seeing his act of going for refuge and undertaking the precepts—became filled with wonder. As confidence and great respect for the Blessed One arose in him, he thought: ‘Right now I will go and pay homage to the Blessed One and the Saṅgha of bhikkhus, and I will make the virtues of the Triple Gem manifest to the great multitude.’ Relying on his gratitude, illuminating that entire forest region with a single light, he arrived together with his celestial mansion. He descended from the mansion and, together with a great retinue, approached in a visible form. Prostrating with his head at the Blessed One’s feet, he paid homage, and raising his joined palms, he stood to one side. Seeing him, the great multitude, amazed and astonished, wondered: ‘Who indeed is this? A deva or a brahmā?’ They approached and surrounded the Blessed One. The Blessed One, in order to make manifest the meritorious kamma he had done—

889.

889.

‘‘Na tathā tapati nabhe sūriyo, cando ca na bhāsati na phusso;

Yathā atulamidaṃ mahappabhāsaṃ, ko nu tvaṃ tidivā mahiṃ upāgā.

The sun does not blaze so in the sky, nor does the moon shine, nor the star Phussa, as does this incomparable, greatly radiant mansion. Who are you, who have come from heaven to earth?

890.

890.

‘‘Chindati raṃsī pabhaṅkarassa, sādhikavīsatiyojanāni ābhā;

Rattimapi yathā divaṃ karoti, parisuddhaṃ vimalaṃ subhaṃ vimānaṃ.

Its radiance surpasses the rays of the sun, the light-maker; its splendor extends for more than twenty yojanas. It makes the night like the day—the pure, stainless, beautiful mansion.

891.

891.

‘‘Bahupadumavicitrapuṇḍarīkaṃ, vokiṇṇaṃ kusumehi nekacittaṃ;

Arajavirajahemajālachannaṃ, ākāse tapati yathāpi sūriyo.

Adorned with many kinds of red lotuses and variegated white lotuses, strewn with flowers of many hues, covered with a golden net, dustless and stainless, it shines in the sky just like the sun.

892.

892.

‘‘Rattambarapītavāsasāhi, agarupiyaṅgucandanussadāhi;

Kañcanatanusannibhattacāhi, paripūraṃ gaganaṃva tārakāhi.

[The mansion is] filled with those clad in red and yellow garments, anointed with agarwood, priyangu, and sandalwood, with those whose skin resembles the color of gold, just as the sky is with stars.

893.

893.

‘‘Naranāriyo [Pg.218] bahuketthanekavaṇṇā, kusumavibhūsitābharaṇettha sumanā;

Anilapamuñcitā pavanti surabhiṃ, tapaniyavitatā suvaṇṇachannā.

Men and women are many here, of diverse hues, adorned with flowers and ornaments, joyful. Stirred by the wind, they emit a sweet fragrance; they are spread with refined gold, covered with gold.

894.

894.

‘‘Kissa saṃyamassa ayaṃ vipāko, kenāsi kammaphalenidhūpapanno;

Yathā ca te adhigatamidaṃ vimānaṃ, tadanupadaṃ avacāsi iggha puṭṭho’’ti. –

Of what restraint is this the result? By what fruit of action are you thus endowed? And how was this celestial mansion obtained by you? Being asked, please declare this in detail.

Taṃ devaputtaṃ paṭipucchi.

He questioned that devaputta.

886. Tattha tapatīti dippati. Nabheti ākāse. Phussoti phussatārakā. Atulanti anupamaṃ, appamāṇaṃ vā. Idaṃ vuttaṃ hoti – yathā idaṃ tava vimānaṃ anupamaṃ appamāṇaṃ pabhassarabhāvena tato eva mahappabhāsaṃ ākāse dippati, na tathā tārakarūpāni dippanti, na cando, tāni tāva tiṭṭhantu, nāpi sūriyo dippati, evaṃbhūto ko nu tvaṃ devalokato imaṃ bhūmipadesaṃ upagato, taṃ pākaṭaṃ katvā imassa mahājanassa kathehīti.

886. Herein, `tapatī` means 'it shines.' `Nabhe` means 'in the sky.' `Phusso` means 'the Phussa star.' `Atulaṃ` means 'incomparable' or 'immeasurable.' This is what is meant: Just as this celestial mansion of yours—incomparable and immeasurable by its brilliant radiance, and for that very reason possessing great splendor—shines in the sky, so the forms of the stars do not shine, nor does the moon—let them be—nor even does the sun shine. Being such, who are you that has come from the world of devas to this region of the earth? Making it manifest, please tell this great assembly.

890. Chindatīti vicchindati, pavattituṃ adento paṭihanatīti attho. Raṃsīti rasmiyo. Pabhaṅkarassāti sūriyassa. Tassa ca vimānassa pabhā samantato pañcavīsati yojanāni pharitvā tiṭṭhati. Tenāha ‘‘sādhikavīsatiyojanāni ābhā’’ti. Rattimapi yathā divaṃ karotīti attano pabhāya andhakāraṃ vidhamantaṃ rattibhāgampi divasabhāgaṃ viya karoti. Parisamantato anto ceva bahi ca suddhatāya parisuddhaṃ. Sabbaso malābhāvena vimalaṃ. Sundaratāya subhaṃ.

890. `Chindati` means 'it cuts off'; the meaning is that, not giving an opportunity for it to proceed, it dispels it. `Raṃsī` means 'rays.' `Pabhaṅkarassa` means 'of the sun.' And the radiance of that celestial mansion, having pervaded twenty-five yojanas all around, remains. Therefore, it was said, 'its radiance is more than twenty yojanas.' As for 'it makes the night like the day,' this means that, dispelling the darkness with its own radiance, it makes even the portion of night like the portion of day. All around, both inside and out, it is pure on account of its purity. In every way, it is immaculate on account of the absence of stain. It is beautiful on account of its excellence.

891. Bahupadumavicitrapuṇḍarīkanti bahuvidharattakamalañceva vicittavaṇṇasetakamalañca. Setakamalaṃ padumaṃ, rattakamalaṃ puṇḍarīkanti vadanti. Vokiṇṇaṃ kusumehīti aññehi ca nānāvidhehi pupphehi samokiṇṇaṃ. Nekacittanti [Pg.219] mālākammalatākammādinānāvidhavicittaṃ. Arajavirajahemajālachannanti sayaṃ apagatarajaṃ virajena niddosena kañcanajālena chāditaṃ.

891. `Bahupadumavicitrapuṇḍarīkaṃ` means 'many kinds of red lotuses and white lotuses of variegated color.' They also say that the white lotus is `paduma`, and the red lotus is `puṇḍarīka`. `Vokiṇṇaṃ kusumehi` means 'strewn also with other various kinds of flowers.' `Anekacittaṃ` means 'variegated with diverse decorations such as the work of garlands and the work of creepers.' `Arajavirajahemajālachannaṃ` means 'it itself is free from dust and is covered with a stainless, flawless golden net.'

892. Rattambarapītavāsasāhīti rattavatthāhi ceva pītavatthāhi ca. Ekā hi rattaṃ dibbavatthaṃ nivāsetvā pītaṃ uttariyaṃ karoti, aparā pītaṃ nivāsetvā rattaṃ uttariyaṃ karoti. Taṃ sandhāya vuttaṃ ‘‘rattambarapītavāsasāhī’’ti. Agarupiyaṅgucandanussadāhīti agarugandhena piyaṅgumālāhi candanagandhehi ca ussadāhi, ussannadibbāgarugandhādikāhīti attho. Kañcanatanusannibhattacāhīti kanakasadisasukhumacchavīhi. Paripūranti tahaṃ tahaṃ vicarantīhi saṅgītipasutāhi ca paripuṇṇaṃ.

892. 'Rattambarapītavāsasāhī' means with red garments and with yellow garments. Indeed, one goddess, having worn a red divine garment, makes a yellow one her upper garment; another, having worn a yellow divine garment, makes a red one her upper garment. With reference to that, it is said 'rattambarapītavāsasāhī.' 'Agarupiyaṅgucandanussadāhī' means having abundant and excellent fragrances from the scent of fine aloe-wood, from garlands of priyaṅgu flowers, and from the scent of sandalwood; the meaning is: having abundant divine fragrances of aloe-wood, flowers, and so forth. 'Kañcanatanusannibhattacāhī' means having delicate skin similar in complexion to gold. 'Paripūranti' means it is completely filled by those who wander here and there and by those who are skilled in the art of song.

893. Bahuketthāti bahukā ettha. Anekavaṇṇāti nānārūpā. Kusamavibhūsitābharaṇāti visesato surabhivāyanatthaṃ dibbakusumehi alaṅkatadibbābharaṇā. Etthāti etasmiṃ vimāne. Sumanāti sundaramanā pamuditacittā. Anilapamuñcitā pavanti surabhinti anilena pamuñcitagandhānaṃ pupphānaṃ vāyunā vimuttapattapuṭaṃ viya vibandhatāya vikasitatāya ca sugandhaṃ pavāyanti. ‘‘Anilapadhūpitā’’tipi paṭhanti, vātena mandaṃ āvuyhamānā hemamayapupphāti attho. Kanakacīrakādīhi veṇiādīsu otatatāya tapaniyavitatā. Yebhuyyena kañcanābharaṇehi acchāditasarīratāya suvaṇṇachannā. Naranāriyoti devaputtā devadhītaro ca bahukā ettha tava vimāneti dasseti.

893. 'Bahuketthā' means many are here. 'Anekavaṇṇā' means having various forms. 'Kusamavibhūsitābharaṇā' means having divine ornaments adorned with divine flowers, especially for the purpose of spreading fragrance. 'Etthā' means in that celestial mansion. 'Sumanā' means having good minds, having joyful minds. 'Anilapamuñcitā pavanti surabhi' means: of the flowers whose fragrance is released by the wind, they spread a good scent because their fragrance is released from the petals, tips, and buds freed by the wind, and because they are fully bloomed. Some also recite 'anilapadhūpitā'; the meaning is: flowers made of gold, being gently blown by the wind. 'Tapanīyavitatā' means overlaid with golden threads and so on in their braids and the like, due to being covered. 'Suvaṇṇachannā' means covered with gold, because their bodies are for the most part covered with golden ornaments. 'Naranāriyo' shows this meaning: devas and devīs are many here in your mansion.

894. Iṅghāti codanatthe nipāto puṭṭhoti pucchito imassa mahājanassa kammaphalapaccakkhabhāvāyāti adhippāyo.

894. 'Iṅgha' is a particle in the sense of urging. 'Puṭṭho' means: being asked, you should answer for this great assembly of people, so that the result of kamma may become directly manifest. This is the intention.

Tato devaputto imāhi gāthāhi byākāsi –

Then the devaputta answered with these verses:

895.

895.

‘‘Sayamidha pathe samecca māṇavena, satthānusāsi anukampamāno;

Tava ratanavarassa dhammaṃ sutvā, karissāmīti ca bravittha chatto.

Here on the path, having met the youth by himself, the Teacher instructed him, showing compassion. Having heard the Dhamma of your supreme jewel, Chatta said, 'I will do it.'

896.

896.

‘‘Jinavarapavaraṃ [Pg.220] upehi saraṇaṃ, dhammañcāpi tatheva bhikkhusaṅghaṃ;

Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.

Approach the supreme and excellent Victor as refuge, and likewise the Dhamma and the Sangha of monks. At first, venerable sir, I said, 'No'; but later I acted according to your word.

897.

897.

‘‘Mā ca pāṇavadhaṃ vividhaṃ carassu asuciṃ,Na hi pāṇesu asaññataṃ avaṇṇayiṃsu sappaññā;

Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.

Do not practice various kinds of impure killing of living beings, for the wise have indeed not praised one who is unrestrained regarding living beings. At first, venerable sir, I said 'No'; but later I acted according to your word.

898.

898.

‘‘Mā ca parajanassa rakkhitampi, ādātabbamamaññitho adinnaṃ;

Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.

And do not consider taking what is not given, even that which is guarded by another person. At first, venerable sir, I said 'No'; but later I acted according to your word.

899.

899.

‘‘Mā ca parajanassa rakkhitāyo, parabhariyā agamā anariyametaṃ;

Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.

And do not go to the wives of others, who are guarded by other people; this is ignoble. At first, venerable sir, I said 'No'; but later I acted according to your word.

900.

900.

‘‘Mā ca vitathaṃ aññathā abhāṇi, na hi musāvādaṃ avaṇṇayiṃsu sappaññā;

Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.

And do not speak what is false or otherwise, for the wise have indeed not praised false speech. At first, venerable sir, I said 'No'; but later I acted according to your word.

901.

901.

‘‘Yena ca purisassa apeti saññā, taṃ majjaṃ parivajjayassu sabbaṃ;

Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.

And that by which a person's perception departs, avoid all such intoxicants. At first, venerable sir, I said 'No'; but later I acted according to your word.

902.

902.

‘‘Svāhaṃ idha pañca sikkhā karitvā, paṭipajjitvā tathāgatassa dhamme;

Dvepathamagamāsiṃ coramajjhe, te maṃ tattha vadhiṃsu bhogahetu.

I, having undertaken the five trainings here and having practiced in accordance with the Tathāgata's Dhamma, went on a path between two villages amidst thieves, and they killed me there for the sake of wealth.

903.

903.

‘‘Ettakamidaṃ [Pg.221] anussarāmi kusalaṃ, tato paraṃ na me vijjati aññaṃ;

Tena sucaritena kammunāhaṃ, uppanno tidivesu kāmakāmī.

I recall this much wholesome kamma; beyond this, no other exists for me. By that well-done action, I, a desirer of sensual pleasures, was reborn in the heaven of the Thirty-three.

904.

904.

‘‘Passa khaṇamuhuttasaññamassa, anudhammappaṭipattiyā vipākaṃ;

Jalamiva yasasā samekkhamānā, bahukāmaṃ pihayanti hīnakammā.

See the result of a moment's restraint and practice in accordance with the Dhamma. Those of inferior deeds, looking upon this glory as if it were a flame, greatly envy it.

905.

905.

‘‘Passa katipayāya desanāya, sugatiñcamhi gato sukhañca patto;

Ye ca te satataṃ suṇanti dhammaṃ, maññe te amataṃ phusanti khemaṃ.

See how, by a few words of instruction, I have gone to a good destination and attained happiness. And those who constantly listen to the Dhamma, I think they attain the Deathless, the secure.

906.

906.

‘‘Appampi kataṃ mahāvipākaṃ, vipulaṃ hoti tathāgatassa dhamme;

Passa katapuññatāya chatto, obhāseti pathaviṃ yathāpi sūriyo.

Even a little that is done has a great and abundant result in the Tathāgata's Dhamma. Behold, due to his merit, Chatta illuminates the earth just as the sun does.

907.

907.

‘‘Kimidaṃ kusalaṃ kimācarema, icceke hi samecca mantayanti;

Te mayaṃ punareva laddha mānusattaṃ, paṭipannā viharemu sīlavanto.

Some, having come together, deliberate thus: 'What is this wholesome? What should we practice?' May we, having again obtained a human state, live as virtuous ones, rightly practicing.

908.

908.

‘‘Bahukāro anukampako ca satthā, iti me sati agamā divā divassa;

Svāhaṃ upagatomhi saccanāmaṃ, anukampassu punapi suṇemha dhammaṃ.

The Teacher is of great service and compassionate; thus, mindfulness came to me day by day. I have approached that which is named Truth; have compassion again, that we may hear the Dhamma.

909.

909.

‘‘Ye cidha pajahanti kāmarāgaṃ, bhavarāgānusayañca pahāya mohaṃ;

Na ca te puna mupenti gabbhaseyyaṃ, parinibbānagatā hi sītibhūtā’’ti.

Those who here abandon sensual desire, and having abandoned the underlying tendency to craving for existence and delusion, they do not return again to lying in a womb, for they have gone to Parinibbāna, having become cool.

895. Tattha [Pg.222] sayamidha pathe samecca māṇavenāti idha imasmiṃ pathe mahāmagge sayameva upagatena māṇavena brāhmaṇakumārena samecca samāgantvā. Diṭṭhadhammikasamparāyikaparamatthehi sattānaṃ yathārahamanusāsanato satthā bhagavā, tvaṃ yaṃ māṇavaṃ yathādhammaṃ anusāsi anukampamāno anuggaṇhanto, tava ratanavarassa aggaratanassa sammāsambuddhassa, taṃ dhammaṃ sutvā iti evaṃ karissāmi yathānusiṭṭhaṃ paṭipajjissāmīti, so chatto chattanāmako māṇavo bravittha kathesīti padayojanā.

895. Therein, as to 'sayamidha pathe samecca māṇavena': here, on this path, on the great road, having met and come together with the young man, the brahmin youth, who had approached by himself. Because he instructs beings according to what is suitable with the benefits pertaining to the visible world, the future life, and the ultimate goal, the Blessed One is the Teacher. You instructed that young man in accordance with the Dhamma, being compassionate, uplifting him. Having heard that Dhamma of you, the excellent jewel, the foremost jewel, the Perfectly Self-Awakened One, that young man named Chatta spoke, saying: 'Thus I will do, I will practice as instructed.' This is the syntactical analysis of the words.

896. Evaṃ yathāpucchitaṃ kammaṃ kāraṇato dassetvā idāni taṃ sarūpato vibhāgato ca dassento satthārā samādapitabhāvaṃ attanā ca tattha pacchā patiṭṭhitabhāvaṃ dassetuṃ ‘‘jinavarapavara’’ntiādimāha. Tattha noti paṭhamaṃ avocahaṃ bhanteti bhante bhagavā ‘‘saraṇagamanaṃ jānāsī’’ti tayā vutto ‘‘no’’ti na ‘‘jānāmī’’ti paṭhamaṃ avocaṃ ahaṃ. Pacchā te vacanaṃ tathevakāsinti pacchā tayā vuttaṃ kathaṃ parivattento tava vacanaṃ tatheva akāsiṃ paṭipajjiṃ, tīṇipi saraṇāni upagacchinti attho.

896. Thus, having shown the wholesome action by its cause as asked, and now showing it by its nature and by classification, in order to show the state of having been caused to undertake it by the Teacher and his own state of being established therein afterwards, he spoke the words beginning with 'jinavarapavara'. Therein, as to 'noti paṭhamaṃ avocahaṃ bhante': Venerable Sir, Blessed One, when asked by you, 'Do you know the going for refuge?', I at first said, 'No,' meaning, 'I do not know.' As to 'pacchā te vacanaṃ tathevakāsiṃ': afterwards, following and practicing the words spoken by you, I did your word just so; I practiced. The meaning is: I went to all three refuges.

897. Vividhanti uccāvacaṃ, appasāvajjaṃ mahāsāvajjañcāti attho. Mā carassūti mā akāsi. Asucinti kilesāsucimissatāya na suciṃ. Pāṇesu asaññatanti pāṇaghātato avirataṃ. Na hi avaṇṇayiṃsūti na hi vaṇṇayanti. Paccūppannakālatthe hi idaṃ atītakālavacanaṃ. Atha vā ‘‘avaṇṇayiṃsū’’ti ekadesena sakalassa kālassa upalakkhaṇaṃ, tasmā yathā na vaṇṇayiṃsu atītamaddhānaṃ, evaṃ etarahipi na vaṇṇayanti, anāgatepi na vaṇṇayissantīti vuttaṃ hoti.

897. 'Vividhaṃ' means various, that is, high and low, of little fault and of great fault; this is the meaning. 'Mā carassu' means 'do not do'. 'Asuciṃ' means not pure, due to being mixed with the impurity of defilements. 'Pāṇesu asaññataṃ' means not abstaining from the killing of living beings. 'Na hi avaṇṇayiṃsū' means 'they do not praise'. For this is a past tense expression in the sense of the present time. Or alternatively, the word 'avaṇṇayiṃsu' is an indicator of the entire time by means of a part. Therefore, just as they did not praise in the past, so too they do not praise now, and they will not praise in the future—this is what is meant.

898-900. Parajanassa rakkhitanti parapariggahitavatthu. Tenāha ‘‘adinna’’nti. Mā agamāti mā ajjhācari. Vitathanti atathaṃ, musāti attho. Aññathāti aññathāva, vitathasaññī evaṃ vitathanti jānanto evaṃ mā bhaṇīti attho.

898-900. 'Parajanassa rakkhitaṃ' means an object possessed by another. Therefore, it is said 'adinnaṃ'. 'Mā agamā' means do not transgress. 'Vitathaṃ' means untrue, false; this is the meaning. 'Aññathā' means: otherwise indeed; being one who perceives it as false and knowing it to be false, do not speak thus; this is the meaning.

901. Yenāti [Pg.223] yena majjena, pītenāti adhippāyo. Apetīti vigacchati. Saññāti dhammasaññā, lokasaññā eva vā. Sabbanti anavasesaṃ, bījato paṭṭhāyāti attho.

901. 'Yena' means 'by which intoxicant'; the intention is 'by having been drunk'. 'Apeti' means it goes away. 'Saññā' means perception of Dhamma, or even worldly perception. 'Sabbaṃ' means 'all', that is, without remainder, beginning from the seed; this is the meaning.

902. Svāhanti so tadā chattamāṇavabhūto ahaṃ. Idha imasmiṃ maggapadese, imasmiṃ vā tava sāsane. Tenāha ‘‘tathāgatassa dhamme’’ti. Pañca sikkhāti pañca sīlāni. Karitvāti ādiyitvā, adhiṭṭhāyāti attho. Dvepathanti dvinnaṃ gāmasīmānaṃ vemajjhabhūtaṃ pathaṃ, sīmantarikapathanti attho. Teti te corā. Tatthāti sīmantarikamagge. Bhogahetūti āmisakiñcikkhanimittaṃ.

902. 'Svāhaṃ' means 'that I', that is, I who was then the Chatta youth. 'Idha' means in this path-region, or in this dispensation of yours. Therefore, it is said 'in the Dhamma of the Tathāgata'. 'Pañca sikkhā' means the five precepts. 'Karitvā' means having undertaken, having resolved; this is the meaning. 'Dvepathaṃ' means a path situated between the boundaries of two villages, that is, a path in the boundary-interval; this is the meaning. 'Te' means those thieves. 'Tattha' means on the path in the boundary-interval. 'Bhogahetu' means for the sake of a trifling material thing.

903. Tatoti yathāvuttakusalato paraṃ upari aññaṃ kusalaṃ na vijjati na upalabbhati, yamahaṃ anussareyyanti attho. Kāmakāmīti yathicchitakāmaguṇasamaṅgī.

903. 'Tato' means: beyond the aforementioned wholesome action, no other wholesome action exists or is found that I might recollect; this is the meaning. 'Kāmakāmī' means one desiring sensual pleasures, that is, one endowed with desired sense-qualities.

904. Khaṇamuhuttasaññamassāti khaṇamuhuttamattaṃ pavattasīlassa. Anudhammappaṭipattiyāti yathādhigatassa phalassa anurūpadhammaṃ paṭipajjamānassa bhagavā passa, tuyhaṃ ovādadhammassa vā anurūpāya dhammapaṭipattiyā vuttaniyāmeneva saraṇagamanassa sīlasamādānassa cāti attho. Jalamiva yasasāti iddhiyā parivārasampattiyā ca jalantaṃ viya. Samekkhamānāti passantā. Bahukāti bahavo. Pihayantīti ‘‘kathaṃ nu kho mayaṃ edisā bhaveyyāmā’’ti patthenti. Hīnakammāti mama sampattito nihīnabhogā.

904. "Khaṇamuhuttasaññamassāti" means 'of one whose self-restraint is for a moment or a short time', meaning of one whose virtue lasts only for a moment or a short time. "Anudhammappaṭipattiyāti" means 'by the practice in conformity with the Dhamma', meaning of one practicing the Dhamma suitable to the fruit that has been attained. O Blessed One, see! Or, by the practice of the Dhamma suitable to your teaching-Dhamma, the meaning is of the going for refuge and of the undertaking of the precepts in the very manner that was taught. "Jalamiva yasasāti" means 'with glory as if blazing', meaning as if blazing with psychic power and the accomplishment of a retinue. "Samekkhamānāti" means 'observing', meaning seeing. "Bahukāti" means 'many', meaning numerous. "Pihayantīti" means 'they long', meaning they aspire, "How indeed might we become like this?" "Hīnakammāti" means 'those of inferior deeds', meaning those with inferior possessions compared to my prosperity.

905. Katipayāyāti appikāya. Yeti ye bhikkhū ceva upāsakādayo ca. Ca-saddo byatireke. Teti tava. Satatanti divase divase.

905. "Katipayāyāti" means 'by a few', meaning by a small number. "Yeti" means `ye`, meaning those monks and lay followers, etc. The particle "ca" is in the sense of exclusion. "Teti" means `te`, which means `tava` (your). "Satatanti" means 'constantly', meaning day by day.

906. Vipulanti uḷāraphalaṃ vipulānubhāvaṃ. Tathāgatassa dhammeti tathāgatassa sāsane ovāde ṭhatvā katanti yojanā. Evaṃ anuddesikavasena vuttamevatthaṃ attuddesikavasena dassento ‘‘passā’’tiādimāha. Tattha passāti bhagavantaṃ vadati, attānameva vā aññaṃ viya ca katvā vadati.

906. "Vipulanti" means 'vast', meaning of abundant fruit and vast influence. "Tathāgatassa dhammeti" means 'in the Dhamma of the Tathāgata'; the construction is: 'done by standing in the Tathāgata's dispensation and instruction'. Thus, wishing to show the meaning already stated in a general way in a personal way, he said "passā" and so on. Therein, by "passā" he speaks of the Blessed One, or he speaks having made himself as if another.

907. Kimidaṃ [Pg.224] kusalaṃ kimācaremāti kusalaṃ nāmetaṃ kiṃsabhāvaṃ kīdisaṃ, kathaṃ vā taṃ ācareyyāma. Icceke hi samecca mantayantīti evameke samecca samāgantvā pathaviṃ parivattentā viya sineruṃ ukkhipantā viya ca sudukkaraṃ katvā mantayanti vicārenti, mayaṃ pana akiccheneva punapi kusalaṃ ācareyyāmāti adhippāyo. Tenevāha ‘‘maya’’ntiādi.

907. "Kimidaṃ kusalaṃ kimācaremāti" means: this which is called "wholesome," what is its nature, what is it like, or how should we practice it? "Icceke hi samecca mantayantīti" means: thus some, having met and assembled, deliberate and consider, having done what is very difficult, as if overturning the earth or as if lifting Mount Sineru. The intention is: "But we would practice the wholesome again without difficulty." Therefore, he said, "mayaṃ" and so on.

908. Bahukāroti bahūpakāro, mahāupakāro vā. Anukampakoti kāruṇiko. Ma-kāro padasandhikaro. Itīti evaṃ, bhagavato attani paṭipannākāraṃ sandhāya vadati. Me satīti mayi sati vijjamāne, corehi avadhite evāti attho. Divā divassāti divasassapi divā, kālassevāti attho. Svāhanti so chattamāṇavabhūto ahaṃ. Saccanāmanti ‘‘bhagavā arahaṃ sammāsambuddho’’tiādināmehi avitathanāmaṃ bhūtatthanāmaṃ. Anukampassūti anuggaṇhāhi. Punapīti bhiyyopi suṇemu, tava dhammaṃ suṇeyyāmayevāti attho.

908. “Bahukāro” means one of great service, or one of great and noble service. “Anukampako” means compassionate, endowed with mercy. The letter ‘ma’ is a word connector. “Iti” means thus; he speaks with reference to the Blessed One's manner of conduct towards himself. “Me sati” means ‘while I was present, I was indeed killed by thieves’—this is the meaning. “Divā divassa” means ‘in the day of the day, of the daytime only’—this is the meaning. “Svāhaṃ” means ‘I who was the Chatta youth’. “Saccanāmaṃ” means a name that is not false, a name that is true, by names such as ‘the Blessed One, the Arahant, the Perfectly Self-Enlightened One’. “Anukampassu” means ‘please favor me’. “Punapi” means ‘even more, we would listen; we would indeed listen to your Dhamma’—this is the meaning.

Evaṃ devaputto sabbametaṃ kataññutābhāve ṭhatvā satthu payirupāsane ca dhammassavane ca atittimeva dīpento vadati. Bhagavā devaputtassa ca tattha sannipatitaparisāya ca ajjhāsayaṃ oloketvā anupubbikathaṃ kathesi. Atha nesaṃ allacittataṃ ñatvā sāmukkaṃsikaṃ dhammadesanaṃ pakāsesi. Desanāpariyosāne devaputto ceva mātāpitaro cassa sotāpattiphale patiṭṭhahiṃsu, mahato ca janakāyassa dhammābhisamayo ahosi.

Thus, the devaputta, standing in a state of gratitude, speaks, indicating his very insatiability in attending upon the Teacher and in listening to the Dhamma. The Blessed One, having observed the inclination of the devaputta and of the assembly gathered there, gave a gradual discourse. Then, having known their minds to be ready, he revealed the supreme Dhamma teaching. At the conclusion of the teaching, the devaputta and his parents were established in the fruit of stream-entry, and for the great multitude of people, there was the realization of the Dhamma.

909. Paṭhamaphale patiṭṭhito devaputto uparimaggesu attano garucittīkāraṃ, tadadhigamassa ca mahānisaṃsataṃ vibhāvento ‘‘ye cidha pajahanti kāmarāga’’nti pariyosānagāthamāha. Tassattho – ye idha imasmiṃ sāsane ṭhitā pajahanti anavasesato samucchindanti kāmarāgaṃ, na ca te puna upenti gabbhaseyyaṃ orambhāgiyānaṃ saṃyojanānaṃ samucchinnattā. Ye ca pana pahāya mohaṃ sabbaso samugghātetvā bhavarāgānusayañca pajahanti, te puna upenti gabbhaseyyanti vattabbameva natthi. Kasmā? Parinibbānagatā hi sītibhūtā, te hi uttamapurisā anupādisesāya [Pg.225] nibbānadhātuyā parinibbānaṃ gatā evaṃ idheva sabbavedayitānaṃ sabbapariḷāhānaṃ byantibhāvena sītibhūtā.

909. The devaputta, established in the first fruition, explaining his esteem for the higher paths and elucidating the great benefits of their attainment, spoke the concluding verse: “Those who here abandon sensual desire…” The meaning is this: those who, established in this Dispensation, abandon without remainder and eradicate sensual desire, do not return again to lying in a womb, because of the complete cutting off of the lower fetters. But as for those who, having abandoned delusion, having completely uprooted it, and having abandoned the underlying tendency to craving for existence, it is not even to be said that they return to lying in a womb. Why? Because they have attained Parinibbāna and have become cool. Indeed, those supreme persons have attained Parinibbāna through the Nibbāna-element without residue, and thus are cooled right here by the cessation of all feelings and all burning anguish.

Iti devaputto attano ariyasotasamāpannabhāvaṃ pavedento anupādisesāya nibbānadhātuyā desanāya kūṭaṃ gahetvā bhagavantaṃ vanditvā padakkhiṇaṃ katvā bhikkhusaṅghassa apacitiṃ dassetvā mātāpitaro āpucchitvā devalokameva gato, satthāpi uṭṭhāyāsanā gato saddhiṃ bhikkhusaṅghena. Māṇavassa pana mātāpitaro brāhmaṇo pokkharasāti sabbo ca mahājano bhagavantaṃ anugantvā nivatti. Bhagavā jetavanaṃ gantvā sannipatitāya parisāya imaṃ vimānaṃ vitthārato kathesi. Sā desanā mahājanassa sātthikā ahosīti.

Thus, the devaputta, announcing his attainment of the noble stream, having brought the teaching to its culmination with the Nibbāna-element without residue, paid homage to the Blessed One, circumambulated him respectfully, showed respect to the Sangha of monks, took leave of his parents, and went to the deva world. The Teacher, too, rose from his seat and departed with the Sangha of monks. Furthermore, the young man’s parents, the brahmin Pokkharasāti, and the entire great crowd, having followed the Blessed One, turned back. The Blessed One went to Jetavana and, to the assembled congregation, he taught this account of the celestial mansion in detail. That teaching was beneficial for the great crowd.

Chattamāṇavakavimānavaṇṇanā niṭṭhitā.

The commentary on the Chattamāṇavaka Vimāna is concluded.

4. Kakkaṭakarasadāyakavimānavaṇṇanā

4. The Commentary on the Kakkaṭakarasadāyaka Vimāna

Uccamidaṃ maṇithūṇaṃ vimānanti kakkaṭakarasadāyakavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena aññataro bhikkhu āraddhavipassako kaṇṇasūlena pīḷito akallasarīratāya vipassanaṃ ussukkāpetuṃ nāsakkhi, vejjehi vuttavidhinā bhesajje katepi rogo na vūpasami. So bhagavato etamatthaṃ ārocesi. Athassa bhagavā ‘‘kakkaṭakarasabhojanaṃ sappāya’’nti ñatvā āha ‘‘gaccha tvaṃ bhikkhu magadhakhette piṇḍāya carāhī’’ti.

This story, 'The Lofty Jeweled-Pillar Mansion,' is the Kakkaṭakarasadāyaka Vimāna. What is its origin? The Blessed One was dwelling in the Veḷuvana monastery, near the city of Rājagaha. At that time, a certain monk who was practicing insight, being afflicted by an ear-ailment, was unable to strive in insight due to his ailing body. Although medicines were administered by physicians according to the prescribed method, the illness did not subside. He informed the Blessed One of this matter. Then the Blessed One, knowing, 'A meal with crab-flavor is suitable for him,' said, 'Go, monk, wander for alms in the fields of Magadha.'

So bhikkhu ‘‘dīghadassinā addhā kiñci diṭṭhaṃ bhavissatī’’ti cintetvā ‘‘sādhu bhante’’ti bhagavato paṭissuṇitvā bhagavantaṃ vanditvā pattacīvaramādāya magadhakhettaṃ gantvā aññatarassa khettapālassa kuṭiyā dvāre piṇḍāya aṭṭhāsi. So ca khettapālo kakkaṭakarasaṃ sampādetvā bhattañca pacitvā ‘‘thokaṃ vissamitvā bhuñjissāmī’’ti nisinno theraṃ disvā pattaṃ gahetvā kuṭikāyaṃ nisīdāpetvā kakkaṭakarasabhattaṃ adāsi. Therassa taṃ bhattaṃ thokaṃ bhuttassayeva kaṇṇasūlaṃ paṭippassambhi, ghaṭasatena nhāto viya ahosi[Pg.226]. So sappāyāhāravasena cittaphāsukaṃ labhitvā vipassanāvasena cittaṃ abhininnāmento apariyositeyeva bhojane anavasesato āsave khepetvā arahatte patiṭṭhāya khettapālaṃ āha ‘‘upāsaka, tava piṇḍapātabhojanena mayhaṃ rogo vūpasanto, kāyacittaṃ kallaṃ jātaṃ, tvampi imassa puññassa phalena vigatakāyacittadukkho bhavissasī’’ti vatvā anumodanaṃ katvā pakkāmi.

That monk, thinking, 'Surely, the Far-seeing One must have seen some benefit,' assented to the Blessed One's word, saying, 'Very well, venerable sir.' Having paid homage to the Blessed One, he took his bowl and robe, went to the fields of Magadha, and stood for alms at the door of a certain field-keeper's hut. And that field-keeper, having prepared crab relish and cooked rice, was seated, thinking, 'I will rest a little and then eat.' Seeing the elder, he took the bowl, had him sit in the hut, and gave the meal with crab relish. As soon as the elder had eaten a little of that meal, the ear-ailment subsided; it was as if he had bathed with a hundred pots of water. He, having obtained mental ease through the power of suitable food, while directing his mind by means of insight, even before the meal was finished, destroyed the cankers without remainder and was established in Arahantship. He said to the field-keeper, 'Lay follower, because of your alms-food, my illness has subsided; my body and mind have become well. You too, by the fruit of this merit, will be free from bodily and mental suffering.' Having said this and given a discourse of appreciation, he departed.

Khettapālo aparena samayena kālaṃ katvā tāvatiṃsabhavane dvādasayojanike maṇithambhe kanakavimāne sattasatakūṭāgārapaṭimaṇḍite veḷuriyamayagabbhe nibbatti, dvāre cassa yathūpacitakammasaṃsūcako muttāsikkāgato suvaṇṇakakkaṭako olambamāno aṭṭhāsi. Athāyasmā mahāmoggallāno pubbe vuttanayena tattha gato taṃ disvā imāhi gāthāhi pucchi –

The field-keeper, at a later time, passed away and was reborn in the Tāvatiṃsa realm in a golden mansion—having a jeweled pillar twelve yojanas in extent, adorned with seven hundred pinnacled chambers, and with an inner chamber made of beryl. And at his door, indicating the kamma he had accordingly accumulated, a golden crab hanging from a pearl chain was established. Then the Venerable Mahāmoggallāna, having gone there in the manner previously described, upon seeing him, asked with these verses:

910.

910.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ, samantato dvādasa yojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

This lofty jeweled-pillar mansion, extending twelve yojanas all around; seven hundred splendid pinnacled chambers, with beryl pillars, spread with gold, beautiful.

911.

911.

‘‘Tatthacchasi pivasi khādasi ca, dibbā ca vīṇā pavadanti vagguṃ;

Dibbā rasā kāmaguṇettha pañca, nāriyo ca naccanti suvaṇṇachannā.

Here you dwell, drink, and eat, while divine lutes play sweet melodies. Here are divine flavors, the five strands of sensual pleasure; and gold-adorned women dance.

912.

912.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

By what is your complexion like this? By what do you prosper here? And how do those enjoyments arise for you, whichever are dear to the mind?

913.

913.

‘‘Pucchāmi taṃ deva mahānubhāva, manussabhūto kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvo, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

I ask you, O deva of great power, what merit did you perform when you were a human being? By what are you of such blazing power, and your complexion shines in all directions?

Sopissa byākāsi, taṃ dassetuṃ –

He explained it to him; to show this:

914.

914.

‘‘So devaputto attamano, moggallānena pucchito;

Pañhaṃ puṭṭho viyākāsi, yassa kammassidaṃ phala’’nti. – vuttaṃ;

That son of a deva, pleased in mind, questioned by Moggallāna, having been asked the question, explained of which kamma this is the fruit.

915.

915.

‘‘Satisamuppādakaro[Pg.227], dvāre kakkaṭako ṭhito;

Niṭṭhito jātarūpassa, sobhati dasapādako.

A crab, a producer of mindfulness, stands at the door; made of gold, the ten-footed one shines.

916.

916.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

By that, my complexion is like this; by that, I prosper here; and those enjoyments arise for me, whichever are dear to the mind.

917.

917.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūto yamakāsi puññaṃ;

Tenamhi evaṃ jalitānubhāvo, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

I shall tell you, O monk of great power, what merit I performed when I was a human being; by that I am of such blazing power, and my complexion shines in all directions.

910. Tattha uccanti accuggataṃ. Maṇithūṇanti padumarāgādimaṇimayathambhaṃ. Samantatoti catūsupi passesu. Rucakatthatāti tassaṃ tassaṃ bhūmiyaṃ suvaṇṇaphalakehi atthatā.

910. Therein, 'uccam' means exceedingly high. 'Maṇithūṇaṃ' means a pillar made of gems such as ruby. 'Samantato' means on all four sides. 'Rucakatthatā' means spread with golden slabs on each respective level.

911. Pivasi khādasi cāti kālena kālaṃ upayujjamānaṃ gandhapānaṃ sudhābhojanañca sandhāya vadati. Pavadantīti pavajjanti. Dibbā rasā kāmaguṇettha pañcāti dibbā rasā anappakā pañca kāmaguṇā ettha etasmiṃ tava vimāne saṃvijjantīti attho. Suvaṇṇachannāti hemābharaṇavibhūsitā.

911. 'Pivasi khādasi ca' refers to enjoying fragrant drinks and ambrosial food from time to time. 'Pavadanti' means they resound. 'Dibbā rasā kāmaguṇettha pañca' means: divine, flavorful, and immeasurable five strands of sensual pleasure exist here in this mansion of yours. 'Suvaṇṇachannā' means adorned with golden ornaments.

915. Satisamuppādakaroti satuppādakaro, yena puññakammena ayaṃ dibbasampatti mayā laddhā, tattha satuppādassa kārako, ‘‘kakkaṭakarasadānena ayaṃ tayā sampatti laddhā’’ti evaṃ satuppādaṃ karontoti attho. Niṭṭhito jātarūpassāti jātarūpena siddho jātarūpamayo. Ekamekasmiṃ passe pañca pañca katvā dasa pādā etassāti dasapādako dvāre kakkaṭako ṭhito sobhati. So eva mama puññakammaṃ tādisānaṃ mahesīnaṃ vibhāveti, na ettha mayā vattabbaṃ atthīti adhippāyo. Tenāha ‘‘tena metādiso vaṇṇo’’tiādi. Sesaṃ vuttanayameva.

915. 'Satisamuppādakaro' means a producer of mindfulness. It is a producer of mindfulness regarding that meritorious deed by which this divine attainment was obtained by me. This is the meaning: it produces mindfulness thus, 'This attainment was gained by you through the gift of food with crab relish.' 'Niṭṭhito jātarūpassa' means perfected with gold, made of gold. 'Dasapādako' is so called because it has ten feet, five on each side. The ten-footed crab stands splendidly at the gate. The intention is this: that very crab figure reveals my meritorious deed to great sages such as yourselves; there is nothing to be said by me here. Therefore, he said, 'By that, my complexion is like this,' and so on. The rest is just as has been explained.

Kakkaṭakarasadāyakavimānavaṇṇanā niṭṭhitā.

The Explanation of the Mansion of the Giver of Crab Relish is concluded.

5. Dvārapālakavimānavaṇṇanā

5. The Explanation of the Gatekeeper's Mansion

Uccamidaṃ [Pg.228] maṇithūṇanti dvārapālakavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena ca samayena rājagahe aññataro upāsako cattāri niccabhattāni saṅghassa deti. Tassa pana gehaṃ pariyante ṭhitaṃ corabhayena yebhuyyena pihitadvārameva hoti. Bhikkhū gantvā kadāci dvārassa pihitattā bhattaṃ aladdhāva paṭigacchanti. Upāsako bhariyaṃ āha ‘‘kiṃ, bhadde, ayyānaṃ sakkaccaṃ bhikkhā dīyatī’’ti? Sā āha ‘‘ekesu divasesu ayyā nāgamiṃsū’’ti. ‘‘Kiṃ kāraṇa’’nti? ‘‘Dvārassa pihitattā maññe’’ti. Taṃ sutvā upāsako saṃvegappatto hutvā ekaṃ purisaṃ dvārapālaṃ katvā ṭhapesi ‘‘tvaṃ ajjato paṭṭhāya dvāraṃ rakkhanto nisīda, yadā ca ayyā āgamissanti, tadā te pavesetvā paviṭṭhānaṃ nesaṃ pattapaṭiggahaṇaāsanapaññāpanādi sabbaṃ yuttapayuttaṃ jānāhī’’ti. So ‘‘sādhū’’ti tathā karonto bhikkhūnaṃ santike dhammaṃ sutvā uppannasaddho kammaphalaṃ saddahitvā saraṇesu ca sīlesu ca patiṭṭhahi, sakkaccaṃ bhikkhū upaṭṭhahi.

This is the Gatekeeper's Mansion, so called from the verse beginning 'This lofty jeweled pillar...'. What was its origin? The Blessed One was dwelling at Rājagaha, in the Bamboo Grove. At that time, a certain lay follower in Rājagaha gave four regular meals to the Sangha. However, his house, situated on the outskirts, usually had its doors closed due to fear of thieves. Sometimes, when the monks went there, they would return without having received the meal because the door was closed. The lay follower asked his wife, "My dear, are the alms being respectfully given to the venerable ones?" She replied, "On some days, the venerable ones did not come." "What was the reason?" he asked. "I think it is because the door was closed," she said. Hearing this, the lay follower, deeply moved, appointed a man as a gatekeeper, instructing him: "From today onward, sit guarding the door. And when the venerable ones arrive, let them in, and once they have entered, attend to all that is proper and fitting for them, such as receiving their bowls, preparing seats, and so forth." The man agreed, saying "Very well," and while doing so, he heard the Dhamma in the presence of the monks, faith arose in him, he believed in the fruit of kamma, and he was established in the refuges and the precepts; and he respectfully attended to the monks.

Aparabhāge niccabhattadāyako upāsako kālaṃ katvā yāmesu nibbatti. Dvārapālo pana sakkaccaṃ bhikkhūnaṃ upaṭṭhahitvā parassa pariccāge veyyāvaccakaraṇena anumodanena ca tāvatiṃsesu uppajji. Tassa dvādasayojanikaṃ kanakavimānantiādi sabbaṃ kakkaṭakavimāne vuttanayeneva veditabbaṃ. Pucchāvissajjanagāthā evamāgatā –

In a later time, the lay follower who was the donor of the regular meal passed away and was reborn in the Yāma realms. The gatekeeper, however, having respectfully attended to the monks, was reborn in the Tāvatiṃsa heaven by performing services for another's donation and by rejoicing in it. For him, 'a golden mansion twelve yojanas in extent,' and so forth—all of it should be understood in the same way as was stated in the story of the Crab Mansion. The verses of question and answer came thus:

918.

918.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ, samantato dvādasa yojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

This lofty mansion with jeweled pillars is twelve yojanas all around; there are seven hundred excellent peaked chambers with pillars of beryl, paved with silver, and splendid.

919.

919.

‘‘Tatthacchasi pivasi khādasi ca, dibbā ca vīṇā pavadanti vagguṃ;

Dibbā rasā kāmaguṇettha pañca, nāriyo ca naccanti suvaṇṇachannā.

There you dwell, you drink, and you eat, and divine lutes sound sweetly; here are divine tastes, the five strands of sensual pleasure, and women adorned with gold dance.

920. ‘‘Kena tetādiso vaṇṇo…pe… vaṇṇo ca te sabbadisā pabhāsatī’’ti.

920. “By what means is your complexion like this… and your complexion illuminates all directions?”

922. ‘‘So [Pg.229] devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

922. That devaputta, glad at heart… of what kamma is this the fruit?”

923.

923.

‘‘Dibbaṃ mamaṃ vassasahassamāyu, vācābhigītaṃ manasā pavattitaṃ;

Ettāvatā ṭhassati puññakammo, dibbehi kāmehi samaṅgibhūto.

“My divine lifespan is a thousand years, expressed by speech, arisen in the mind; by that much, the one of meritorious kamma will stand, endowed with divine sensual pleasures.”

924.

924.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that, my complexion is like this… and my complexion illuminates all directions.”

923. Tattha dibbaṃ mamaṃ vassasahassamāyūti yasmiṃ devanikāye sayaṃ uppanno, tesaṃ tāvatiṃsadevānaṃ āyuppamāṇameva vadati. Tesañhi manussānaṃ gaṇanāya vassasataṃ eko rattidivo, tāya rattiyā tiṃsarattiko māso, tena māsena dvādasamāsiko saṃvaccharo, tena saṃvaccharena sahassasaṃvaccharāni āyu, taṃ manussānaṃ gaṇanāya tisso vassakoṭiyo saṭṭhi ca vassasatasahassāni honti. Vācābhigītanti vācāya abhigītaṃ, ‘‘āgacchantu ayyā, idaṃ āsanaṃ paññattaṃ, idha nisīdathā’’tiādinā, ‘‘kiṃ ayyānaṃ sarīrassa ārogyaṃ, kiṃ vasanaṭṭhānaṃ phāsuka’’ntiādinā paṭisanthāravasena ca vācāya kathitamattaṃ. Manasā pavattitanti ‘‘ime ayyā pesalā brahmacārino dhammacārino’’tiādinā cittena pavattitaṃ pasādamattaṃ, na pana mama santakaṃ kiñci pariccattaṃ atthīti dasseti. Ettāvatāti ettakena evaṃ kathanamattena pasādamattenapi. Ṭhassati puññakammoti katapuñño nāma hutvā devaloke ṭhassati ciraṃ pavattissati, tiṭṭhanto ca dibbehi kāmehi samaṅgībhūto tasmiṃ devanikāye devānaṃ valañjaniyāmeneva dibbehi pañcahi kāmaguṇehi samaṅgībhūto samannāgato hutvā indriyāni paricārento viharatīti attho. Sesaṃ vuttanayameva.

923. Therein, by 'My divine lifespan is a thousand years,' he speaks of the very life-span of the Tāvatiṃsa devas, in whose deva-assembly he himself was born. For them, by human reckoning, one hundred years is a single day and night. By that measure of a day and night, thirty nights are a month; by that month, a twelve-month period is a year; and by that year, their life-span is a thousand years. By human reckoning, that amounts to three koṭis and sixty hundred-thousands of years (i.e., 36,000,000 years). 'Expressed by speech' means uttered by speech, such as, 'May the venerable sirs come; this seat is prepared; please sit here,' and so on; and by way of friendly inquiry, such as, 'Are the venerable sirs in good health? Is your dwelling place comfortable?' and so on, it is merely what is said by speech. 'Arisen in the mind' means it is merely the confidence brought about by the mind, with thoughts such as, 'These venerable sirs are amiable, livers of the holy life, livers of the Dhamma,' and so on. It shows that, 'There is, however, nothing belonging to me that was given away.' 'By this much' means by this much, that is, by merely speaking thus and also by merely having confidence. 'The one of meritorious kamma will stand' means: having become one who has done merit, he will stand in the deva world and will continue for a long time. And while standing there, endowed with divine sensual pleasures, he dwells in that deva-assembly, enjoying the five divine strands of sensual pleasure by the very method of the devas' enjoyment, exercising his sense faculties. This is the meaning. The rest is of the method already stated.

Dvārapālakavimānavaṇṇanā niṭṭhitā.

The Explanation of the Gatekeeper's Mansion is concluded.

6. Paṭhamakaraṇīyavimānavaṇṇanā

6. The Explanation of the First Karaṇīya Mansion

Uccamidaṃ [Pg.230] maṇithūṇanti karaṇīyavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena sāvatthivāsī eko upāsako nhānopakaraṇāni gahetvā aciravatiṃ gantvā nhatvā āgacchanto bhagavantaṃ sāvatthiṃ piṇḍāya pavisantaṃ disvā upasaṅkamitvā vanditvā evamāha ‘‘bhante kena nimantitā’’ti. Bhagavā tuṇhī ahosi. So kenaci animantitabhāvaṃ ñatvā āha ‘‘adhivāsetu me, bhante, bhagavā bhattaṃ anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. So bhagavantaṃ attano gehaṃ netvā buddhārahaṃ āsanaṃ paññāpetvā tattha bhagavantaṃ nisīdāpetvā paṇītena annapānena santappesi. Bhagavā katabhattakicco tassa anumodanaṃ katvā pakkāmi. Sesaṃ anantaravimānasadisaṃ. Tena vuttaṃ –

This is the Karaṇīya Mansion, so called from the verse beginning 'This lofty jeweled pillar...'. What is its origin? The Blessed One was dwelling at Jetavana in Sāvatthī. At that time, a certain lay follower who was a resident of Sāvatthī, having taken bathing requisites, went to the Aciravatī river. Having bathed and while returning, he saw the Blessed One entering Sāvatthī for alms-food. Having approached and paid homage, he said thus: "Venerable Sir, by whom have you been invited?" The Blessed One became silent. Knowing that he had not been invited by anyone, he said: "Venerable Sir, may the Blessed One, on account of compassion, consent to my meal." The Blessed One consented by means of silence. That lay follower, having led the Blessed One into his own home, having prepared a seat worthy of a Buddha, and having had the Blessed One sit down there, satisfied him with excellent food and drink. The Blessed One, having finished the business of the meal, gave a discourse of appreciation to him and departed. The remainder is similar to the immediately preceding mansion story. Therefore, it was said:

926. ‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ…pe… nāriyo ca naccanti suvaṇṇachannā.

926. "This lofty mansion with jeweled pillars... and women adorned in gold dance."

928. ‘‘Kena tetādiso vaṇṇo…pe… vaṇṇo ca te sabbadisā pabhāsatī’’ti.

928. “By what means is your complexion like this… and your complexion illuminates all directions?”

930. ‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

930. “That devaputta, glad at heart… of what kamma is this the fruit?”

931.

931.

‘‘Karaṇīyāni puññāni, paṇḍitena vijānatā;

Sammaggatesu buddhesu, yattha dinnaṃ mahapphalaṃ.

“Meritorious deeds should be done by a wise person who knows; what is given to the Buddhas who have gone rightly is of great fruit.”

931.

931.

‘‘Atthāya vata me buddho, araññā gāmamāgato;

Kattha cittaṃ pasādetvā, tāvatiṃsūpago ahaṃ.

“Indeed, for my welfare the Buddha came from the forest to the village. Having made my mind confident in him, I have gone to Tāvatiṃsa.”

933. ‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.

933. "By that, my complexion is such... and my radiance illuminates all directions."

931. Tattha paṇḍitenāti sappaññena. Vijānatāti attano hitāhitaṃ jānantena. Sammaggatesūti sammāpaṭipannesu, buddhesūti sammāsambuddhesu.

931. Therein, paṇḍitena means by one with wisdom. Vijānatā means by one who knows what is for one's own welfare and what is not. Sammaggatesu means in those who have practiced rightly; buddhesu means in the Perfectly Enlightened Buddhas.

932. Atthāyāti [Pg.231] hitāya, vuḍḍhiyā vā. Araññāti vihārato, jetavanaṃ sandhāya vadati. Tāvatiṃsūpagoti tāvatiṃsadevakāyaṃ, tāvatiṃsabhavanaṃ vā uppajjanavasena upagato. Sesaṃ vuttanayameva.

932. Atthāya means for welfare, or for growth. Araññā means from the monastery; it is said with reference to Jetavana. Tāvatiṃsūpago means one who has gone to the assembly of the Tāvatiṃsa devas or to the Tāvatiṃsa realm by means of rebirth. The remainder is just as has been stated.

Karaṇīyavimānavaṇṇanā niṭṭhitā.

The commentary on the Karaṇīya Mansion is concluded.

7. Dutiyakaraṇīyavimānavaṇṇanā

7. The Commentary on the Second Karaṇīya Mansion

Sattamavimānaṃ chaṭṭhavimānasadisaṃ. Kevalaṃ tattha upāsakena bhagavato āhāro dinno, idha aññatarassa therassa. Esaṃ vuttanayameva. Tena vuttaṃ –

The seventh mansion is similar to the sixth mansion. Only, there a lay follower gave food to the Blessed One; here, to a certain elder. The remainder is just as has been stated. Therefore, it is said:

935.

935.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ, samantato dvādasa yojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

This lofty mansion with jeweled pillars extends twelve yojanas all around; there are seven hundred splendid storied chambers with pillars of beryl, spread with gold plates, and beautiful.

936.

936.

‘‘Tatthacchasi pivasi khādasi ca, dibbā ca vīṇā pavadanti vagguṃ;

Dibbā rasā kāmaguṇettha pañca, nāriyo ca naccanti suvaṇṇachannā.

There you dwell, drink, and eat, while divine lutes play sweetly; here are divine flavors, the five strands of sensual pleasure, and women adorned in gold dance.

937. ‘‘Kena tetādiso vaṇṇo…pe… vaṇṇo ca te sabbadisā pabhāsatīti.

937. By what is your complexion like this... and your complexion illuminates all directions?

938.

938.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That devaputta, delighted... of what deed is this the fruit?

940.

940.

‘‘Karaṇīyāni puññāni, paṇḍitena vijānatā;

Sammaggatesu bhikkhūsu, yattha dinnaṃ mahapphalaṃ.

Meritorious deeds should be done by a wise person who understands, for an offering given to monks who have practiced rightly bears great fruit.

941.

941.

‘‘Atthāya [Pg.232] vata me bhikkhu, araññā gāmamāgato;

Tattha cittaṃ pasādetvā, tāvatiṃsūpago ahaṃ.

Indeed, for my benefit, a monk came from the forest to the village. Having clarified my mind in his presence, I have come to Tāvatiṃsa.

942. ‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.

942. By that, my complexion is like this... and my complexion illuminates all directions.

Dutiyakaraṇīyavimānavaṇṇanā niṭṭhitā.

The commentary on the Second Karaṇīya Mansion is concluded.

8. Paṭhamasūcivimānavaṇṇanā

8. The Commentary on the First Needle Mansion

Uccamidaṃ maṇithūṇaṃ vimānanti sūcivimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena āyasmato sāriputtassa cīvarakammaṃ kātabbaṃ hoti, attho ca hoti sūciyā. So rājagahe piṇḍāya caranto kammārassa gehadvāre aṭṭhāsi. Taṃ disvā kammāro āha ‘‘kena, bhante, attho’’ti? ‘‘Cīvarakammaṃ kātabbaṃ atthi, sūciyā attho’’ti. Kammāro pasannamānaso katapariyositā dve sūciyo datvā ‘‘punapi, bhante, sūciyā atthe sati mama ācikkheyyāthā’’ti vatvā pañcapatiṭṭhitena vandi. Thero tassa anumodanaṃ katvā pakkāmi. So aparabhāge kālaṃ katvā tāvatiṃsesu uppajji. Atha āyasmā mahāmoggallāno devacārikaṃ caranto taṃ devaputtaṃ imāhi gāthāhi pucchi –

The story beginning 'This lofty mansion with jeweled pillars' is the Needle Mansion. What was its origin? The Blessed One was dwelling at Rājagaha, in the Bamboo Grove. At that time, the Venerable Sāriputta had robe-work to be done and was in need of a needle. While wandering for alms in Rājagaha, he stood at the door of a smith’s house. Seeing him, the smith asked, 'Venerable sir, what is needed?' 'There is robe-work to be done, and there is a need for a needle.' The smith, with a devout mind, gave two finished needles and said, 'Venerable sir, if there is again a need for a needle, please inform me,' and then paid homage with the five-point prostration. The elder, having given his blessing, departed. In a later time, that smith passed away and was reborn in Tāvatiṃsa. Then, the Venerable Mahāmoggallāna, while touring the deva realm, questioned that devaputta with these verses:

944.

944.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“This high jeweled-pillar mansion… and your radiance illuminates all directions.”

948. ‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

948. “That devaputta, delighted… of what deed is this the fruit?”

949.

949.

‘‘Yaṃ dadāti na taṃ hoti, yañceva dajjā tañceva seyyo;

Sūci dinnā sūcimeva seyyo.

“What one gives, the result is not merely that; whatever one might give, that very act is excellent. A needle was given; the giving of the needle itself is excellent.”

950.

950.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that, such is my radiance… and my radiance illuminates all directions.”

949. Tattha [Pg.233] yaṃ dadātīti yādisaṃ deyyadhammaṃ dadāti. Na taṃ hotīti tassa tādisameva phalaṃ na hoti. Atha kho khettasampattiyā ca cittasampattiyā ca tato vipulataraṃ uḷāratarameva phalaṃ hoti. Tasmā yañceva dajjā tañceva seyyoti yaṃkiñcideva vijjamānaṃ dajjā dadeyya, tañceva tadeva seyyo, yassa kassaci anavajjassa deyyadhammassa dānameva seyyo, kasmā? Mayā hi sūci dinnā sūcimeva seyyo, sūcidānameva mayhaṃ seyyaṃ jātaṃ, yato ayamīdisī sampatti laddhāti adhippāyo.

949. Herein, 'what one gives' means whatever kind of gift one gives. 'It is not that' means its result is not of the same kind. But indeed, on account of the perfection of the field and the perfection of the mind, the result becomes much more extensive and sublime than that. Therefore, as to 'whatever one might give, that very thing is excellent', it means whatever existing thing one might give, the very giving of that is excellent; the giving of any blameless gift whatsoever is excellent. Why? Because 'by me a needle was given; the needle itself is excellent', meaning the very giving of a needle became excellent for me, from which this kind of prosperity was obtained by me. This is the intention.

Sūcivimānavaṇṇanā niṭṭhitā.

The Explanation of the Needle Mansion is concluded.

9. Dutiyasūcivimānavaṇṇanā

9. The Explanation of the Second Needle Mansion

Uccamidaṃ maṇithūṇanti dutiyasūcivimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena rājagahavāsī eko tunnakārako vihārapekkhako hutvā veḷuvanaṃ gato. Tattha aññataraṃ bhikkhuṃ veḷuvane katasūciyā cīvaraṃ sibbantaṃ disvā sūcigharena saddhiṃ sūciyo adāsi. Sesaṃ sabbaṃ vuttanayameva.

The story beginning with 'This high jeweled-pillar mansion' is the Second Needle Mansion. What is its origin? The Blessed One was dwelling at Rājagaha in the Veḷuvana, the Bamboo Grove. At that time, a certain tailor living in Rājagaha, wishing to see the monastery, went to the Veḷuvana. There, seeing a certain monk sewing a robe with a needle he had made, he gave needles together with a needle-case. All the rest is in the manner already stated.

952.

952.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – pucchi;

“This high jeweled-pillar mansion… and your radiance illuminates all directions?” – he asked.

956.

956.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

“That devaputta, delighted… of what deed is this the fruit?”

957.

957.

‘‘Ahaṃ manussesu manussabhūto, purimajātiyā manussaloke.

“I was a human being among humans in a former birth in the human world.”

958.

958.

‘‘Addasaṃ virajaṃ bhikkhuṃ, vippasannamanāvilaṃ;

Tassa adāsahaṃ sūciṃ, pasanno sehi pāṇibhi.

“I saw a dustless monk, with a mind utterly clear and untroubled. To him I gave a needle, pleased, with my own hands.”

959.

959.

‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that, such is my radiance… and my radiance illuminates all directions.”

Taṃ sabbaṃ heṭṭhā vuttanayameva.

All that is in the manner stated previously.

Dutiyasūcivimānavaṇṇanā niṭṭhitā.

The Explanation of the Second Needle Mansion is concluded.

10. Paṭhamanāgavimānavaṇṇanā

10. The Explanation of the First Nāga Mansion

Susukkakhandhaṃ [Pg.234] abhiruyha nāganti nāgavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena āyasmā mahāmoggallāno heṭṭhā vuttanayeneva devacārikaṃ caranto tāvatiṃsabhavanaṃ upagato. Tattha addasa aññataraṃ devaputtaṃ sabbasetaṃ mahantaṃ dibbanāgaṃ abhiruyha mahantena parivārena mahatā dibbānubhāvena ākāsena gacchantaṃ, sabbā disā cando viya sūriyo viya ca obhāsayamānaṃ. Disvā yena so devaputto tenupasaṅkami. Atha so devaputto tato oruyha āyasmantaṃ mahāmoggallānaṃ abhivādetvā añjaliṃ paggayha aṭṭhāsi. Atha thero –

The Nāga Mansion is [the story beginning with the words], 'Having mounted the nāga with a very white body.' What was its origin? The Blessed One was dwelling in the Jeta Grove near Sāvatthī. At that time, the Venerable Mahāmoggallāna, wandering on a tour of the deva realm in the manner previously described, arrived at the Tāvatiṃsa abode. There he saw a certain devaputta, mounted upon a great, all-white divine nāga, traveling through the sky with a large retinue and with great divine power, illuminating all directions like the moon and like the sun. Having seen him, he approached where that devaputta was. Then that devaputta descended from there, paid homage to the Venerable Mahāmoggallāna, and stood with hands raised in reverence. Then the Elder—

961.

961.

‘‘Susukkakhandhaṃ abhiruyha nāgaṃ, akācinaṃ dantiṃ baliṃ mahājavaṃ;

Abhiruyha gajavaraṃ sukappitaṃ, idhāgamā vehāyasaṃ antalikkhe.

“Having mounted the nāga with a very white shoulder-hump—flawless, tusked, powerful, and very swift; having mounted the excellent, well-adorned elephant—you came here through the air, in the sky.

962.

962.

‘‘Nāgassa dantesu duvesu nimmitā, acchodakā paduminiyo suphullā;

Padumesu ca tūriyagaṇā pavajjare, imā ca naccanti manoharāyo.

“On the nāga's two tusks are created lotus ponds with clear water and well-bloomed lotuses; and in the lotuses, groups of musical instruments are played, and these enchanting ones dance.

963.

963.

‘‘Deviddhipattosi mahānubhāvo, manussabhūto kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvo, vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“You have attained divine power and are of great might. When you were a human being, what merit did you make? By what are you of such blazing power, and your radiance illuminates all directions?”

Tassa sampattikittanamukhena katakammaṃ pucchi.

By way of proclaiming his accomplishment, he asked about the kamma that was done.

961. Tattha susukkakhandhanti suṭṭhu setakhandhaṃ. Kiñcāpi tassa nāgassa cattāro pādā, vatthikosaṃ, mukhappadeso, ubho kaṇṇā, vāladhīti ettakaṃ muñcitvā sabbo kāyo setova, khandhappadesassa pana sātisayaṃ dhavalataratāya vuttaṃ ‘‘susukkakhandha’’nti. Nāganti dibbaṃ hatthināgaṃ. Akācinanti niddosaṃ[Pg.235], sabalalavaṅkatilakādichavidosavirahitanti attho. ‘‘Ājānīya’’ntipi pāḷi, ājānīyalakkhaṇūpetanti attho. Dantinti vipularuciradantavantaṃ. Balinti balavantaṃ mahābalaṃ. Mahājavanti atijavaṃ sīghagāmiṃ. Puna abhiruyhāti ettha anunāsikalopo daṭṭhabbo, abhiruyhaṃ ārohanīyanti vuttaṃ hoti. Sesaṃ vuttanayameva.

961. Herein, susukkakhandha means having a very white hump and neck. Although, for that bull elephant, apart from the four feet, the area of the genital sheath and mouth, the two ears, and the tail, the entire body is indeed white, it is nevertheless called susukkakhandha because of the exceeding whiteness of the hump and neck region. Nāga means a divine bull elephant. Akācina means flawless; the meaning is: free from skin blemishes such as spots, streaks, and moles. There is also the reading ājānīya; the meaning is: endowed with the characteristics of a thoroughbred. Danti means possessing vast and beautiful tusks. Bali means powerful, of great strength. Mahājava means extremely swift, fast-moving. Again, regarding abhiruyha, the elision of the nasal should be understood here; it is said to mean abhiruyhaṃ, ‘to be mounted,’ ‘worthy of being mounted.’ The remainder is in the manner already stated.

Evaṃ pana therena puṭṭho devaputto attanā katakammaṃ kathento –

Then the devaputta, having been questioned thus by the Elder, wishing to relate the deed done by himself, said:

965.

965.

‘‘Aṭṭheva muttapupphāni, kassapassa mahesino;

Thūpasmiṃ abhiropesiṃ, pasanno sehi pāṇibhi.

“Eight fallen flowers, for the great sage Kassapa, I offered up at the stupa, with a serene mind and with my own hands.”

966.

966.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. – imāhi gāthāhi byākāsi;

“By this, such is my radiance… and my radiance illuminates all directions.” – with these verses, he explained.

Tassattho – ahaṃ pubbe kassapasammāsambuddhassa yojanike kanakathūpe vaṇṭato muccitvā gacchamūle patitāni aṭṭha muttapupphāni labhitvā tāni gahetvā pūjanavasena pasannacitto hutvā abhiropesiṃ pūjesiṃ.

The meaning is this: In the past, having obtained eight fallen flowers that had fallen at the golden stupa, one yojana high, of the Perfectly Self-Enlightened Buddha Kassapa, I took them and, with a serene mind, by way of worship, offered them up and paid homage.

Atīte kira kassapasammāsambuddhe parinibbute yojanike kanakathūpe ca kārite saparivāro kikī kāsirājā ca nāgarā ca negamā ca jānapadā ca divase divase pupphapūjaṃ karonti. Tesu tathā karontesu pupphāni mahagghāni dullabhāni ca ahesuṃ. Atheko upāsako mālākāravīthiyaṃ vicaritvā ekamekena kahāpaṇena ekamekampi pupphaṃ alabhanto aṭṭha kahāpaṇāni gahetvā pupphārāmaṃ gantvā mālākāraṃ āha ‘‘imehi aṭṭhahi kahāpaṇehi aṭṭha pupphāni dehī’’ti. ‘‘Natthayyo pupphāni, sammadeva upadhāretvā ocinitvā dinnānī’’ti. ‘‘Ahaṃ oloketvā gaṇhāmī’’ti. ‘‘Yadi evaṃ, ārāmaṃ pavisitvā gavesāhī’’ti. So pavisitvā gavesanto patitāni aṭṭha pupphāni labhitvā mālākāraṃ āha ‘‘gaṇha, tāta, kahāpaṇānī’’ti. ‘‘Tava puññena laddhāni, nāhaṃ kahāpaṇāni gaṇhāmī’’ti āha. Itaro ‘‘nāhaṃ mudhā pupphāni gahetvā bhagavato pūjaṃ karissāmī’’ti kahāpaṇāni tassa purato ṭhapetvā pupphāni gahetvā cetiyaṅgaṇaṃ [Pg.236] gantvā pasannacitto pūjaṃ akāsi. So aparabhāge kālaṃ katvā tāvatiṃsesu uppajjitvā tattha yāvatāyukaṃ ṭhatvā punapi devaloke, punapi devaloketi evaṃ aparāparaṃ devesuyeva saṃsaranto tasseva kammassa vipākāvasesena imasmimpi buddhuppāde tāvatiṃsesuyeva uppajji. Taṃ sandhāya heṭṭhā vuttaṃ ‘‘tattha addasa aññataraṃ devaputta’’ntiādi.

It is said that in the past, after the Perfectly Self-Enlightened One Kassapa had attained Parinibbāna and a golden stūpa one yojana in extent had been built, King Kikī of Kāsī, together with his retinue, and the citizens, townspeople, and country folk, performed flower offerings day after day. While they were doing so, flowers became very expensive and scarce. Then, a lay follower wandered through the florists’ street but could not obtain even a single flower for one kahāpaṇa. Taking eight kahāpaṇas, he went to a flower garden and said to the florist, “Give me eight flowers for these eight kahāpaṇas.” The florist replied, “There are no flowers, sir. They have all been carefully selected and given away.” The layman said, “I will look and take them myself.” The florist said, “If so, enter the garden and search.” Entering and searching, he found eight fallen flowers. He told the florist, “Take the kahāpaṇas, my friend.” The florist replied, “They were obtained through your merit. I will not take the kahāpaṇas.” The other said, “I will not take the flowers for free to make an offering to the Blessed One.” Leaving the kahāpaṇas before the florist, he took the flowers and went to the stūpa courtyard. With a serene mind, he made his offering. At a later time, he passed away and was reborn in the Tāvatiṃsa heaven. There, having lived out his lifespan, he was reborn again and again in the heavenly realms, wandering among the devas. By the residual result of that kamma, even in this Buddha’s time, he was reborn in the Tāvatiṃsa heaven. With reference to this, it was said below: “There I saw a certain devaputta,” and so on.

Taṃ panetaṃ pavattiṃ āyasmā mahāmoggallāno manussalokaṃ āgantvā bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya vitthārena dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

Venerable Mahāmoggallāna, having come to the human world, related this account to the Blessed One. The Blessed One, making that matter the occasion, taught the Dhamma in detail to the assembled company. That teaching was beneficial to the great assembly of people.

Nāgavimānavaṇṇanā niṭṭhitā.

The Commentary on the Nāga Mansion is concluded.

11. Dutiyanāgavimānavaṇṇanā

11. The Commentary on the Second Nāga Mansion.

Mahantaṃ nāgaṃ abhiruyhāti dutiyanāgavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena rājagahe aññataro upāsako saddho pasanno pañcasu sīlesu patiṭṭhito uposathadivasesu uposathasīlaṃ samādiyitvā purebhattaṃ attano vibhavānurūpaṃ bhikkhūnaṃ dānāni datvā sayaṃ bhuñjitvā suddhavatthanivattho suddhuttarāsaṅgo pacchābhattaṃ yebhuyyena aṭṭha pānāni gāhāpetvā vihāraṃ gantvā bhikkhusaṅghassa niyyādetvā bhagavantaṃ upasaṅkamitvā dhammaṃ suṇāti. Evaṃ so sakkaccaṃ dānamayaṃ sīlamayañca bahuṃ sucaritaṃ upacinitvā ito cuto tāvatiṃsesu uppajji. Tassa puññānubhāvena sabbaseto mahanto dibbo hatthināgo pāturahosi. So taṃ abhiruyha mahantena parivārena mahantena dibbānubhāvena kālena kālaṃ uyyānakīḷaṃ gacchati.

‘Having mounted a great elephant’ is the second Nāga Mansion story. What is its origin? The Blessed One was dwelling at Rājagaha in the Veḷuvana monastery. At that time in Rājagaha, a certain layman, endowed with faith and devout, became established in the five precepts. On Uposatha days, having undertaken the Uposatha precepts, before the meal he gave gifts to the bhikkhus according to his means. Having eaten himself, wearing clean clothes and a clean upper robe, after the meal he would for the most part have the eight kinds of drinks brought, go to the monastery, offer them to the community of bhikkhus, approach the Blessed One, and listen to the Dhamma. Thus he, respectfully accumulating much good conduct consisting of giving and of virtue, having passed away from this human existence, arose in the Tāvatiṃsa heaven. By the power of his meritorious kamma, a great, all-white, divine elephant appeared. Having mounted it, with a great retinue and with great divine power, from time to time he goes to the park for amusement.

Athekadivasaṃ kataññutāya codiyamāno aḍḍharattisamaye taṃ dibbanāgaṃ abhiruyha mahatā parivārena ‘‘bhagavantaṃ vandissāmī’’ti devalokato āgantvā kevalakappaṃ veḷuvanaṃ obhāsetvā hatthikkhandhato oruyha bhagavantaṃ upasaṅkamitvā abhivādetvā añjaliṃ paggayha ekamantaṃ aṭṭhāsi[Pg.237]. Taṃ bhagavato samīpe ṭhito āyasmā vaṅgīso bhagavato anuññāya imāhi gāthāhi pucchi –

Then one day, being prompted by gratitude, at midnight, having mounted that divine elephant with a great retinue, thinking, 'I will pay homage to the Blessed One,' he came from the deva world. Illuminating the entire Veḷuvana monastery, he descended from the elephant's back, approached the Blessed One, paid homage, raised his joined palms, and stood to one side with his great retinue. The Venerable Vaṅgīsa, who was standing near the Blessed One, with the Blessed One’s permission, asked him with these verses:

968.

968.

‘‘Mahantaṃ nāgaṃ abhiruyha, sabbasetaṃ gajuttamaṃ;

Vanā vanaṃ anupariyāsi, nārīgaṇapurakkhato;

Obhāsento disā sabbā, osadhī viya tārakā.

“Having mounted a great elephant, all-white, the best of elephants, you wander from forest to forest, attended by a host of women, illuminating all directions, like the morning star.”

969.

969.

‘‘Kena tetādiso vaṇṇo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“By what is your complexion such… and your complexion illuminates all directions?”

Tatthā pucchito sopi tassa gāthāhi eva byākāsi.

Thus asked, he too explained to him with verses:

971.

971.

‘‘So devaputto attamano, vaṅgīseneva pucchito;

Pañhaṃ puṭṭho viyākāsi, yassa kammassidaṃ phalaṃ’’.

That devaputta, delighted, being questioned by Vaṅgīsa, answered the question, explaining of which kamma this is the fruit:

972.

972.

‘‘Ahaṃ manussesu manussabhūto, upāsako cakkhumato ahosiṃ;

Pāṇātipātā virato ahosiṃ, loke adinnaṃ parivajjayissaṃ.

“When I was a human being among humans, I was a lay follower of the One with the Eye. I abstained from the destruction of life; in the world, I avoided what was not given.”

973.

973.

‘‘Amajjapo no ca musā abhāṇiṃ, sakena dārena ca tuṭṭho ahosiṃ;

Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ.

“I was not a drinker of intoxicants, nor did I speak falsely, and I was content with my own wife. With a serene mind, I gave food and drink; I gave an abundant gift respectfully.”

974.

974.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“For that reason, my complexion is such… and my complexion illuminates all directions.”

Tattha apubbaṃ natthi, sesaṃ heṭṭhā vuttanayameva.

Therein, there is no new term; the remainder is just as has been stated before.

Dutiyanāgavimānavaṇṇanā niṭṭhitā.

The Explanation of the Second Nāga Mansion is concluded.

12. Tatiyanāgavimānavaṇṇanā

12. The Third Nāga Mansion

Ko [Pg.238] nu dibbena yānenāti tatiyanāgavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena samayena tayo khīṇāsavattherā gāmakāvāse vassaṃ upagacchiṃsu. Te vutthavassā pavāretvā ‘‘bhagavantaṃ vandissāmā’’ti rājagahaṃ uddissa gacchantā antarāmagge sāyaṃ aññatarasmiṃ gāmake micchādiṭṭhikabrāhmaṇassa ucchukhettasamīpaṃ gantvā ucchupālaṃ pucchiṃsu ‘‘āvuso, sakkā ajja rājagahaṃ pāpuṇitu’’nti. ‘‘Na sakkā, bhante, ito aḍḍhayojane rājagahaṃ, idheva vasitvā sve gacchathā’’ti āha. ‘‘Atthettha koci vasanayoggo āvāso’’ti? ‘‘Natthi, bhante, ahaṃ pana vo vasanaṭṭhānaṃ jānissāmī’’ti. Therā adhivāsesuṃ.

“Who, indeed, by a divine vehicle…” is the third Nāga Mansion. What is its origin? The Blessed One was dwelling in Rājagaha, in the Veḷuvana, at the Kalandakanivāpa. At that time, three elders who were arahants entered the rains-residence in a small village monastery. Having completed the rains-residence and performed the Pavāraṇā, thinking, “We will pay homage to the Blessed One,” they set out for Rājagaha. While on the way, in the evening, in a certain small village, they went near the sugarcane field of a brahmin with wrong view and asked the sugarcane guard, “Friend, is it possible to reach Rājagaha today?” He said, “It is not possible, venerable sirs. Rājagaha is half a yojana from here. Stay right here and go tomorrow.” They asked, “Is there any dwelling here suitable for staying?” “There is not, venerable sirs, but I will arrange a place for you to stay.” The elders consented.

So ucchūsuyeva yathāṭhitesu sākhāmaṇḍapākārena daṇḍakāni bandhitvā ucchupaṇṇehi chādetvā heṭṭhā palālaṃ attharitvā ekassa therassa adāsi, dutiyassa therassa tīhi ucchūhi daṇḍakasaṅkhepena bandhitvā tiṇena chādetvā heṭṭhā ca tiṇasantharaṃ katvā adāsi, itarassa attano kuṭiyaṃ dve tayo daṇḍake sākhāyo ca nīharitvā cīvarena paṭicchādento cīvarakuṭiṃ katvā adāsi. Te tattha vasiṃsu. Atha vibhātāya rattiyā kālasseva bhattaṃ pacitvā dantakaṭṭhañca mukhodakañca datvā saha ucchurasena bhattaṃ adāsi. Tesaṃ bhuñjitvā anumodanaṃ katvā gacchantānaṃ ekekaṃ ucchuṃ adāsi ‘‘mayhaṃ bhāgo bhavissatī’’ti. So thokaṃ maggaṃ there anugantvā nivattanto attano veyyāvaccañca dānañca ārabbha uḷāraṃ pītisomanassaṃ paṭisaṃvedento nivatti.

That man, right among the standing sugarcane plants, tied poles in the manner of a pavilion of branches, covered it with sugarcane leaves, spread straw underneath, and gave this to one elder. For the second elder, he tied three sugarcane stalks together in the shape of a tripod, covered it with grass, made a grass spread underneath, and gave it. For the other elder, he brought out two or three poles and branches from his own hut, and covering them with a robe, he made a robe-hut and gave it. The elders dwelt there. Then, when the night grew light, he cooked almsfood very early, and having offered a tooth-stick and water for washing the face, he offered the almsfood together with sugarcane juice. After they had eaten and given the anumodanā, as they were departing, he gave one sugarcane stalk to each, thinking, 'There will be a share of merit for me.' Having accompanied the elders for a short distance, as he turned back, reflecting on his service and his gift, he returned experiencing great joy and gladness.

Khettasāmiko pana gacchantānaṃ bhikkhūnaṃ paṭipathena āgacchanto bhikkhū pucchi ‘‘kuto vo ucchu laddhā’’ti? ‘‘Ucchupālakena dinnā’’ti. Taṃ sutvā brāhmaṇo kupito anattamano taṭataṭāyamāno kodhābhibhūto tassa piṭṭhito upadhāvitvā muggarena taṃ paharanto ekappahāreneva jīvitā voropesi. So attanā katapuññakammameva anussaranto kālaṃ katvā sudhammādevasabhāyaṃ nibbatti. Tassa puññānubhāvena sabbaseto mahanto dibbavaravāraṇo nibbatti.

But the owner of the field, a brahmin, coming towards the departing bhikkhus on the path, asked the bhikkhus, 'From where did you get the sugarcane?' When they said, 'It was given by the sugarcane keeper,' the brahmin, upon hearing that, became angry and displeased. Sputtering with rage and overcome with anger, he ran up behind that man and, striking him with a club, deprived him of life with a single blow. That man, recollecting the meritorious deed he had done, passed away and was reborn in the Sudhammā assembly of devas. Through the power of his merit, a great, all-white, excellent divine elephant came into being for him.

Ucchupālakassa [Pg.239] maraṇaṃ sutvā tassa mātāpitaro ceva ñātimittā ca assumukhā rodamānā taṃ ṭhānaṃ agamaṃsu, sabbe ca gāmavāsino sannipatiṃsu. Tatrassa mātāpitaro sarīrakiccaṃ kātuṃ ārabhiṃsu. Tasmiṃ khaṇe so devaputto taṃ dibbahatthiṃ abhiruhitvā sabbatāḷāvacaraparivuto pañcaṅgikena tūriyena pavajjamānena mahantena parivārena mahatiyā deviddhiyā devalokato āgantvā tāya parisāya dissamānarūpo ākāse aṭṭhāsi. Atha naṃ tattha paṇḍitajātiko puriso imāhi gāthāhi tena katapuññakammaṃ pucchi –

Having heard of the sugarcane guard's death, his mother and father, as well as his relatives and friends, with tear-filled faces and weeping, went to that place. All the villagers also gathered. There, his mother and father began to perform the funeral rites. At that moment, that devaputta, having mounted that divine elephant, surrounded by a retinue skilled in all kinds of musical instruments, with the five-fold musical ensemble being played, with a great retinue, with great divine power, having come from the deva world, with a form visible to that assembly, stood in the sky. Then, a man of a wise nature there asked him with these verses about the meritorious deed he had done:

976.

976.

‘‘Ko nu dibbena yānena, sabbasetena hatthinā;

Tūriyatāḷitanigghoso, antalikkhe mahīyati.

“Who is it that, in a divine vehicle, an all-white elephant, with the resounding sound of struck musical instruments, is honored in the sky?”

977.

977.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Ajānantā taṃ pucchāma, kathaṃ jānemu taṃ maya’’nti.

“Are you a devatā, a gandhabba, or Sakka, the giver of cities? Not knowing you, we ask: how may we know you?”

Sopissa imāhi gāthāhi etamatthaṃ byākāsi –

He too explained this matter to him with these verses:

978.

978.

‘‘Nāmhi devo na gandhabbo, nāpi sakko purindado;

Sudhammā nāma ye devā, tesaṃ aññataro aha’’nti.

“I am not a deva, nor a gandhabba, nor indeed Sakka, the giver of cities; I am one of the devas named Sudhammā.”

979.

979.

‘‘Pucchāma devaṃ sudhammaṃ, puthuṃ katvāna añjaliṃ;

Kiṃ katvā mānuse kammaṃ, sudhammaṃ upapajjatī’’ti – punapi pucchi;

“We ask the Sudhammā deva, having made a reverential añjali: By doing what deed in the human world is one reborn among the Sudhammā devas?” – thus he asked again.

980.

980.

‘‘Ucchāgāraṃ tiṇāgāraṃ, vatthāgārañca yo dade;

Tiṇṇaṃ aññataraṃ datvā, sudhammaṃ upapajjatī’’ti. – punapi byākāsi;

“Whoever gives a sugarcane-leaf hut, a grass hut, or a cloth shelter; having given any one of these three, is reborn among the Sudhammā devas.” – thus he explained again.

976. Tattha tūriyatāḷitanigghosoti tāḷitapañcaṅgitadibbatūriyanigghoso attānaṃ uddissa pavajjamānadibbatūriyasaddo. Antalikkhe mahīyatīti ākāse ṭhatvā ākāsaṭṭheneva mahatā parivārena pūjīyati.

976. Therein, ‘the resounding sound of struck musical instruments’ means the sound of the struck, five-fold, divine musical instruments; the sound of divine musical instruments being played in dedication to oneself. ‘Is honored in the sky’ means: standing in the sky, one is honored by a great retinue while situated in the sky itself.

977. Devatā [Pg.240] nusīti devatā nu asi, kiṃ nu tvaṃ devosīti attho. Gandhabboti gandhabbakāyikadevo asīti attho. Adu sakko purindadoti udāhu pure dadātīti ‘‘purindado’’ti vissuto sakko nusi, atha sakko devarājā asīti attho. Ettha ca satipi sakkagandhabbānaṃ devabhāve tesaṃ visuṃ gahitattā gobalibaddhañāyena tadaññadevavācako devasaddo daṭṭhabbo.

977. ‘Devatā nusīti’ is to be divided as ‘devatā nu asi’. The meaning is: ‘Are you perhaps a deva?’ ‘Gandhabboti’ means: ‘Are you a deva belonging to the gandhabba class?’ ‘Adu sakko purindadoti’ means: ‘Or are you Sakka, renowned as “Purindada” because he gave gifts in the past? Or are you Sakka, the king of devas?’ And here, although Sakka and the gandhabbas have the state of being devas, because they are mentioned separately, by the analogy of the cow and the ox, the word ‘deva’ should be understood as denoting a deva other than them.

978. Atha devaputto ‘‘vissajjanaṃ nāma pucchāsabhāgena hotī’’ti tehi pucchitaṃ devagandhabbasakkabhāvaṃ paṭikkhipitvā attānaṃ ācikkhanto ‘‘namhi devo na gandhabbo’’tiādimāha. Tattha namhi devoti tayā āsaṅkito yo koci devo na homi na gandhabbo na sakko, apica kho sudhammā nāma ye devā, tesaṃ aññataro ahaṃ, sudhammā devatā nāma tāvatiṃsadevanikāyasseva aññataradevanikāyo. So kira ucchupālo tesaṃ devānaṃ sampattiṃ sutvā pageva tattha cittaṃ paṇidhāya ṭhitoti keci vadanti.

978. Then the devaputta, thinking, ‘A reply should be in accordance with the question,’ rejected the state of being a deva, gandhabba, or Sakka about which he was asked, and wishing to identify himself, said, ‘I am not a deva, nor a gandhabba…’ Therein, ‘I am not a deva’ means: ‘I am not just any deva you might suspect; I am not a gandhabba, nor am I Sakka. Rather, I am one of those devas named Sudhammā.’ The devas named Sudhammā are a certain class of devas within the Tāvatiṃsa divine assembly itself. Some say that the sugarcane-guardian, having heard of the prosperity of those devas, had already set his mind on it and remained steadfast.

979. Puthunti mahantaṃ, paripuṇṇaṃ katvāti attho. Sakkaccakiriyādīpanatthañhetaṃ vuttaṃ.

979. ‘Puthuṃ’ means ‘having made it great and complete.’ This was said to indicate an action done with respect.

980. Sudhammādevayānaṃ puṭṭho devaputto kakaṇṭakanimittaṃ vadanto viya diṭṭhamattameva gahetvā attanā katapuññaṃ ācikkhanto ‘‘ucchāgāra’’nti gāthamāha. Tattha tiṇṇaṃ aññataraṃ datvāti yadipi mayā tīṇi agārāni dinnāni, tīsu pana aññatarenāti ayamatthopi sijjhatīti nayaggāhena devaputto evamāha. Sesaṃ suviññeyyameva.

980. The devaputta, having been asked about the assembly of Sudhammā devas, like one speaking of the sign of a chameleon, took only what was directly seen and, wishing to speak of the meritorious deed done by himself, spoke the verse beginning ‘ucchāgāraṃ’. Therein, as to ‘having given one of the three’: ‘Although three buildings were given by me, this meaning is also accomplished by one among the three.’ Adopting this line of reasoning, the devaputta spoke in this way. The remainder is very easy to understand.

Evaṃ so tena pucchi tamatthaṃ vissajjetvā ratanattayaguṇaṃ pakāsento mātāpitūhi saddhiṃ sammodanaṃ katvā devalokameva gato. Manussā devaputtassa vacanaṃ sutvā bhagavati bhikkhusaṅghe ca sañjātapasādabahumānā bahuṃ dānūpakaraṇaṃ sajjetvā sakaṭānaṃ pūretvā veḷuvanaṃ gantvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā satthu taṃ pavattiṃ ārocayiṃsu. Satthā taṃ pucchāvissajjanaṃ tatheva vatvā tameva atthaṃ aṭṭhuppattiṃ katvā [Pg.241] vitthārena dhammaṃ desetvā te saraṇesu ca sīlesu ca patiṭṭhāpesi. Te ca patiṭṭhitasaddhā bhagavantaṃ vanditvā attano gāmaṃ upagantvā ucchupālassa mataṭṭhāne vihāraṃ kārayiṃsūti.

Thus, having answered the question asked by that man, making clear the virtues of the Three Jewels, and exchanging joyful greetings with his parents, that devaputta went to the deva world. The people, having heard the words of the devaputta, with confidence and great respect for the Blessed One and the Saṅgha of bhikkhus having arisen in them, prepared many requisites for offerings, filled carts, went to the Veḷuvana monastery, and gave a great offering to the Saṅgha of bhikkhus headed by the Buddha. They then informed the Teacher of that matter. The Teacher, having spoken of that question and answer in the very same way, and having made that very matter the origin of the story, taught the Dhamma in detail and established them in the refuges and the precepts. And those people, with their faith established, having paid homage to the Blessed One, went to their own village and had a monastery built in the place where the sugarcane-field watcher had died.

Tatiyanāgavimānavaṇṇanā niṭṭhitā.

The explanation of the third Nāga Mansion is concluded.

13. Cūḷarathavimānavaṇṇanā

13. The Explanation of the Cūḷaratha Mansion

Daḷhadhammā nisārassāti cūḷarathavimānaṃ. Tassa kā uppatti? Bhagavati parinibbute dhātuvibhāgaṃ katvā tattha tattha satthu thūpesu patiṭṭhāpiyamānesu mahākassapattherappamukhesu dhammaṃ saṅgāyituṃ uccinitvā gahitesu sāvakesu yāva vassūpagamanā veneyyāpekkhāya attano attano parisāya saddhiṃ tattha tattha vasantesu āyasmā mahākaccāyano paccantadese aññatarasmiṃ araññāyatane viharati. Tena samayena assakaraṭṭhe potalinagare assakarājā rajjaṃ kāreti, tassa jeṭṭhāya deviyā putto sujāto nāma kumāro soḷasavassuddesiko kaniṭṭhāya deviyā nibandhanena pitarā raṭṭhato pabbājito araññaṃ pavisitvā vanacarake nissāya araññe vasati. So kira kassapassa bhagavato sāsane pabbajitvā sīlamatte patiṭṭhito puthujjanakālakiriyaṃ katvā tāvatiṃsesu nibbattitvā tattha yāvatāyukaṃ ṭhatvā aparāparaṃ sugatiyaṃyeva paribbhamanto imasmiṃ buddhuppāde bhagavato abhisambodhito tiṃsavasse assakaraṭṭhe assakarañño aggamahesiyā kucchismiṃ nibbatti, ‘‘sujāto’’tissa nāmaṃ ahosi. So mahantena parivārena vaḍḍhati.

The Cūḷaratha Mansion story is the one beginning ‘Daḷhadhammā nisārassā’. What is its origin? After the Blessed One had attained final Nibbāna, when the relics were distributed and enshrined in stupas here and there for the Teacher, and when the disciples, led by the Elder Mahā Kassapa, had been chosen and taken to recite the Dhamma, and, until the commencement of the rains-residence, were dwelling here and there with their respective retinues out of consideration for those who were to be trained, the Venerable Mahā Kaccāyana was dwelling in a certain forest abode in a remote region. At that time, in the kingdom of Assaka, in the city of Potali, King Assaka was ruling. His chief queen had a son named Sujāta, a prince about sixteen years old. Due to the insistence of the younger queen, his father banished him from the kingdom. He entered the forest and lived there dependent on forest-dwellers. It is said that he had gone forth in the dispensation of the Blessed One Kassapa but, being established only in virtue, died as a worldling and was reborn in the Tāvatiṃsa realm, where he lived for the full extent of his lifespan. Wandering from one existence to another only in fortunate destinations, during this Buddha-era, in the thirtieth year from the Blessed One’s full enlightenment, he was conceived in the womb of King Assaka’s chief queen in the kingdom of Assaka. He was named ‘Sujāta’. He grew up with a great retinue.

Tassa pana mātari kālakatāya rājā aññaṃ rājadhītaraṃ aggamahesiṭṭhāne ṭhapesi. Sāpi aparena samayena puttaṃ vijāyi. Tassā rājā puttaṃ disvā pasanno ‘‘bhadde, tayā icchitaṃ varaṃ gaṇhāhī’’ti varaṃ adāsi. Sā gahitakaṃ katvā ṭhapetvā yadā sujātakumāro soḷasavassuddesiko jāto, tadā rājānaṃ āha ‘‘deva, tumhehi mama puttaṃ disvā tuṭṭhacittehi varo dinno, taṃ idāni dethā’’ti. ‘‘Gaṇha, devī’’ti[Pg.242]. ‘‘Mayhaṃ puttassa rajjaṃ dethā’’ti. ‘‘Nassa, vasali, mama jeṭṭhaputte devakumārasadise sujātakumāre ṭhite kasmā evaṃ vadasī’’ti paṭikkhipi. Devī punappunaṃ nibandhanaṃ karontī manaṃ alabhitvā ekadivasaṃ āha ‘‘deva, yadi sacce tiṭṭhasi, dehi evā’’ti. Rājā ‘‘anupadhāretvā mayā imissā varo dinno, ayañca evaṃ vadatī’’ti vippaṭisārī hutvā sujātakumāraṃ pakkositvā tamatthaṃ ārocetvā assūni pavattesi. Kumāro pitaraṃ socamānaṃ disvā domanassappatto assūni pavattetvā ‘‘anujānāhi, deva, ahaṃ aññattha gamissāmī’’ti āha. Taṃ sutvā raññā ‘‘aññaṃ te nagaraṃ māpessāmi, tattha vaseyyāsī’’ti vutte kumāro na icchi. ‘‘Mama sahāyānaṃ rājūnaṃ santike pesessāmī’’ti ca vutte tampi nānujāni. Kevalaṃ ‘‘deva, araññaṃ gamissāmī’’ti āha. Rājā puttaṃ āliṅgitvā sīse cumbitvā ‘‘mamaccayena idhāgantvā rajje patiṭṭhahā’’ti vatvā vissajjesi.

When his mother passed away, the king appointed another princess to the position of chief queen. In time, she too gave birth to a son. The king, seeing her son, was pleased and gave a boon, saying: 'Good lady, take the boon you desire.' She accepted the boon and set it aside. When Prince Sujāta became sixteen years of age, she said to the king: 'Lord, when you saw my son, you granted me a boon with a pleased mind. Now, give it to me.' 'Take it, O queen,' he replied. 'Grant the kingdom to my son,' she said. 'Perish, you wretch! While my eldest son, Prince Sujāta, who is like a divine prince, still lives, why do you speak thus?' he refused. The queen repeatedly insisted but failed to sway his mind. One day, she said: 'Lord, if you are true to your word, do give it.' The king, remorseful, thought: 'I granted this boon without careful consideration, and now she speaks thus.' He summoned Prince Sujāta, explained the matter, and shed tears. Seeing his grieving father, the prince, overcome with sorrow, also shed tears and said: 'Grant me permission, lord, I will go elsewhere.' Hearing this, the king said: 'I will build you another city; dwell there.' But the prince declined. 'I will send you to the courts of my allied kings,' he said, but the prince would not consent to that either. He simply said: 'Lord, I will go to the forest.' The king embraced his son, kissed his head, and said: 'After my passing, return here and establish yourself in the kingdom,' then sent him away.

So araññaṃ pavisitvā vanacarake nissāya vasanto ekadivasaṃ migavaṃ gato. Tassa samaṇakāle sahāyavaro eko devaputto hitesitāya migarūpena taṃ palobhento dhāvitvā āyasmato mahākaccāyanassa vasanaṭṭhānasamīpaṃ patvā antaradhāyi. So ‘‘imaṃ migaṃ idāni gaṇhissāmī’’ti upadhāvanto therassa vasanaṭṭhānaṃ patvā taṃ apassanto bahi paṇṇasālāya theraṃ nisinnaṃ disvā tassa samīpe cāpakoṭiṃ olubbha aṭṭhāsi. Thero taṃ oloketvā ādito paṭṭhāya sabbaṃ tassa pavattiṃ ñatvā anuggaṇhanto ajānanto viya saṅgahaṃ karonto –

Having entered the forest, he lived relying on hunters. One day, he went to the deer-forest. A certain devaputta, who had been his excellent friend during his time as a monk, desiring his welfare, took the form of a deer and, enticing him, ran to the vicinity of the dwelling place of the Venerable Mahākaccāyana, and having arrived, vanished. That prince, thinking, 'I will catch this deer now,' chased after it and arrived at the Elder's dwelling place. Not seeing the deer, he saw the Elder sitting outside the leaf-hut and stood near him, leaning on the tip of his bow. The Elder, having looked at him and known his entire story from the beginning, wishing to uplift him and show him favor as if he were unaware:

981.

981.

‘‘Daḷhadhammā nisārassa, dhanuṃ olubbha tiṭṭhasi;

Khattiyo nusi rājañño, adu luddo vanecaro’’ti. –

'Leaning on a strong bow of excellent core-wood, you stand; are you a Khattiya, a royal prince, or a cruel forest-dweller?'

Pucchi. Tattha daḷhadhammāti daḷhadhanu. Daḷhadhanu nāma dvisahassathāmaṃ vuccati. Dvisahassathāmanti ca yassa āropitassa jiyāya baddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. Nisārassāti niratisayasārassa visiṭṭhasārassa rukkhassa [Pg.243] dhanuṃ, sāratararukkhamayaṃ dhanunti attho. Olubbhāti sannirumbhitvā. Rājaññoti rājakumāro. Vanecaroti vanacaro.

He asked. Therein, 'daḷhadhamma' means a strong bow. A strong bow is said to be one with the strength of two thousand. And 'strength of two thousand' is said of a bow where, when a weight of bronze heads and so forth is tied to its strung bowstring, and it is lifted by holding the staff, it becomes free from the ground up to the measure of an arrow. 'Nisārassa' means a bow of a tree of unsurpassed core, of distinguished core; the meaning is a bow made of excellent core-wood. 'Olubbha' means having leaned upon. 'Rājañño' means a royal prince. 'Vanecaro' means one who roams in the forest.

Atha so attānaṃ āvikaronto –

Then that prince, making himself known:

982.

982.

‘‘Assakādhipatissāhaṃ, bhante putto vanecaro;

Nāmaṃ me bhikkhu te brūmi, sujāto iti maṃ vidū.

'Venerable sir, I am the son of the ruler of Assaka, a forest-dweller. I tell you my name, O bhikkhu; they know me as Sujāta.

983.

983.

‘‘Mige gavesamānohaṃ, ogāhanto brahāvanaṃ;

Migaṃ tañceva nāddakkhiṃ, tañca disvā ṭhito aha’’nti. –

'Searching for deer, I plunged into the great forest; I did not see that very deer, but having seen you, I stand here.'

Āha. Tattha assakādhipatissāti assakaraṭṭhādhipatino assakarājassa. Bhikkhūti theraṃ ālapati. Mige gavesamānoti migasūkarādike gavesanto, migavaṃ carantoti attho.

He said. Therein, 'assakādhipatissa' means of the ruler of the Assaka country, of the king of Assaka. With 'bhikkhu', he addresses the Elder. 'Mige gavesamāno' means searching for deer, boar, and the like; the meaning is 'roaming in the deer-forest'.

Taṃ sutvā thero tena saddhiṃ paṭisanthāraṃ karonto –

Having heard that, the Elder, making a friendly exchange with him:

984.

984.

‘‘Svāgataṃ te mahāpuñña, atho te adurāgataṃ;

Etto udakamādāya, pāde pakkhālayassu te.

“Welcome to you, O one of great merit; indeed, your coming is not an ill coming. Take water from here and wash your feet.

985.

985.

‘‘Idampi pānīyaṃ sītaṃ, ābhataṃ girigabbharā;

Rājaputta tato pitvā, santhatasmiṃ upāvisā’’ti. – āha;

“This cool water, too, has been brought from a mountain cave. O prince, having drunk from it, sit down upon the spread,” he said.

984. Tattha adurāgatanti durāgamanavajjitaṃ, mahāpuñña, te idhāgamanaṃ svāgataṃ, na te appakampi durāgamanaṃ atthi tuyhañca mayhañca pītisomanassajananatoti adhippāyo. ‘‘Adhunāgata’’ntipi pāṭho, idāni āgamananti attho.

984. Therein, as for 'adurāgataṃ', it means devoid of ill coming. O one of great merit, your coming here is a good coming. There is not even a little ill coming for you. This is the intention: because it gives rise to joy and gladness for both you and me. There is also the reading 'adhunāgataṃ'; the meaning is 'the coming now is a good coming'.

985. Santhatasmiṃ upāvisāti anantarahitāya bhūmiyā anisīditvā amukasmiṃ tiṇasanthārake nisīdāti.

985. As for 'santhatasmiṃ upāvisā' ('sit down upon the spread'), the meaning is: not sitting on the bare ground, sit on such-and-such a grass spread.

Tato rājakumāro therassa paṭisanthāraṃ sampaṭicchanto āha –

Then the prince, accepting the Elder's friendly welcome, said:

986.

986.

‘‘Kalyāṇī vata te vācā, savanīyā mahāmuni;

Nelā atthavatī vaggu, mantvā atthañca bhāsasi.

“Truly lovely is your speech, O Great Sage, worthy to be heard; faultless, meaningful, and sweet, you speak having understood the meaning.

987.

987.

‘‘Kā [Pg.244] te rati vane viharato, isinisabha vadehi puṭṭho;

Tava vacanapathaṃ nisāmayitvā, atthadhammapadaṃ samācaremase’’ti.

“What is your delight, O bull among sages, living in the forest? Speak, being asked. Having listened to your path of speech, we shall practice the path of what is beneficial and the Dhamma.”

986. Tattha kalyāṇīti sundarā sobhanā. Savanīyāti sotuṃ yuttā. Nelāti niddosā. Atthavatīti atthayuttā diṭṭhadhammikādinā hitena upetā. Vaggūti madhurā. Mantvāti jānitvā paññāya paricchinditvā. Atthanti atthato anapetaṃ ekantahitāvahaṃ.

986. Therein, 'kalyāṇī' means beautiful, splendid. 'Savanīyā' means worthy to be heard. 'Nelā' means without defect. 'Atthavatī' means meaningful, that is, endowed with benefit that is advantageous in this very life and so on. 'Vaggū' means sweet. 'Mantvā' means having known, having determined with wisdom. 'Atthaṃ' means that which is not devoid of benefit and is entirely conducive to welfare.

987. Isinisabhāti isīsu nisabha ājānīyasadisa. Vacanapathanti vacanaṃ. Vacanameva hi atthādhigamassa upāyabhāvato ‘‘vacanapatha’’nti vuttaṃ. Atthadhammapadaṃ samācaremaseti idha ceva samparāye ca atthāvahaṃ sīlādidhammakoṭṭhāsaṃ paṭipajjāmase.

987. 'Isinisabha' means a bull among sages, like a thoroughbred. 'Vacanapathaṃ' means speech. Indeed, because speech itself is the means for attaining benefit, it is called 'vacanapatha' ('path of speech'). 'Atthadhammapadaṃ samācaremase' means: we shall undertake the portion of the Dhamma, beginning with virtue, that is conducive to benefit both in this life and in the next.

Idāni thero attano sammāpaṭipattiṃ tassa anucchavikaṃ vadanto –

Now the Elder, speaking of his own right practice that was suitable for the prince:

988.

988.

‘‘Ahiṃsā sabbapāṇīnaṃ, kumāramhāka ruccati;

Theyyā ca aticārā ca, majjapānā ca ārati.

“Non-harming of all beings, O prince, is pleasing to us; and abstinence from theft, misconduct, and the drinking of intoxicants.

989.

989.

‘‘Ārati samacariyā ca, bāhusaccaṃ kataññutā;

Diṭṭheva dhamme pāsaṃsā, dhammā ete pasaṃsiyā’’ti. – āha;

“Abstinence, harmonious conduct, great learning, and gratitude—these principles are praiseworthy in this very life; these are qualities to be commended,” he said.

989. Tattha ārati samacariyā cāti yathāvuttā ca pāpadhammato ārati, paṭivirati kāyasamatādisamacariyā ca. Bāhusaccanti pariyattibāhusaccaṃ. Kataññutāti parehi attano katassa upakārassa jānanā. Pāsaṃsāti atthakāmehi kulaputtehi pakārato āsaṃsitabbā. Dhammā eteti ete yathāvuttā ahiṃsādidhammā. Pasaṃsiyāti viññūhi pasaṃsitabbā.

989. Herein, ‘ārati samacariyā ca’ means, as stated, abstaining and especially refraining from unwholesome states, and harmonious practice such as bodily equanimity. ‘Bāhusaccaṃ’ means extensive learning in the scriptures. ‘Kataññutā’ means knowing the help done to oneself by others. ‘Pāsaṃsā’ means to be praised in various ways by clansmen who desire what is beneficial. ‘Dhammā ete’ means these aforementioned qualities, such as non-harming and so forth. ‘Pasaṃsiyā’ means to be praised by the wise.

Evaṃ thero tassa anucchavikaṃ sammāpaṭipattiṃ vatvā anāgataṃsañāṇena āyusaṅkhāre olokento ‘‘pañcamāsamattamevā’’ti disvā taṃ saṃvejetvā daḷhaṃ tattha sammāpaṭipattiyaṃ patiṭṭhāpetuṃ imaṃ gāthamāha –

Thus the elder, having spoken to him about suitable right practice, and while observing his life-sustaining formations with the knowledge of the future, saw that he would live for only about five months. Having stirred a sense of spiritual urgency in him, and in order to firmly establish him in that right practice, he spoke this verse:

990.

990.

‘‘Santike [Pg.245] maraṇaṃ tuyhaṃ, oraṃ māsehi pañcahi;

Rājaputta vijānāhi, attānaṃ parimocayā’’ti.

“Death is near you, within five months; O prince, understand this and liberate yourself.”

Tattha attānaṃ parimocayāti attānaṃ apāyadukkhato mocehi.

Therein, ‘attānaṃ parimocaya’ means: liberate yourself from the suffering of the woeful states.

Tato kumāro attano muttiyā upāyaṃ pucchanto āha –

Then the prince, asking for a means to his own liberation, said:

991.

991.

‘‘Katamaṃ svāhaṃ janapadaṃ gantvā, kiṃ kammaṃ kiñca porisaṃ;

Kāya vā pana vijjāya, bhaveyyaṃ ajarāmaro’’ti.

“To which country should I go? What action and what endeavor, or by what skill or knowledge, could I become ageless and deathless?”

Tattha katamaṃ svāhanti katamaṃ su ahaṃ, katamaṃ nūti attho. Kiṃ kammaṃ kiñca porisanti katvāti vacanaseso. Porisanti purisakiccaṃ.

Herein, ‘katamaṃ svāhaṃ’ is divided as ‘katamaṃ su ahaṃ’; the meaning is ‘which indeed?’ In ‘kiṃ kammaṃ kiñca porisaṃ,’ the ellipsis to be supplied is ‘having done.’ ‘Porisaṃ’ means a man's duty.

Tato thero tassa dhammaṃ desetuṃ imā gāthāyo avoca –

Then the elder, in order to teach him the Dhamma, spoke these verses:

992.

992.

‘‘Na vijjate so padeso, kammaṃ vijjā ca porisaṃ;

Yattha gantvā bhave macco, rājaputtājarāmaro.

“There is no such place, no deed, no knowledge, nor human effort, where a mortal can go, O prince, to become ageless and deathless.”

993.

993.

‘‘Mahaddhanā mahābhogā, raṭṭhavantopi khattiyā;

Pahūtadhanadhaññāse, tepi no ajarāmarā.

“Those of great wealth and great possessions, even nobles who possess kingdoms, abundant in wealth and grain—they too are not ageless and deathless.”

994.

994.

‘‘Yadi te sutā andhakaveṇḍuputtā, sūrā vīrā vikkantappahārino;

Tepi āyukkhayaṃ pattā, viddhastā sassatīsamā.

“If you have heard of the sons of Andhakaveṇḍu—heroes, brave, striking with victorious blows—they too reached the end of their lifespan, destroyed, though they seemed eternal.”

995.

995.

‘‘Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkusā;

Ete caññe ca jātiyā, tepi no ajarāmarā.

“Nobles, brahmins, merchants, and laborers, outcastes and scavengers; these and others of various births—they too are not ageless and deathless.”

996.

996.

‘‘Ye mantaṃ parivattenti, chaḷaṅgaṃ brahmacintitaṃ;

Ete caññe ca vijjāya, tepi no ajarāmarā.

“Those who recite the sacred texts, the six-limbed, conceived by the holy sages; these and others with their knowledge—they too are not ageless and deathless.”

997.

997.

‘‘Isayo cāpi ye santā, saññatattā tapassino;

Sarīraṃ tepi kālena, vijahanti tapassino.

“The sages too, who are peaceful, self-controlled, and austere; even those ascetics, in time, abandon the body.”

998.

998.

‘‘Bhāvitattāpi arahanto, katakiccā anāsavā;

Nikkhipanti imaṃ dehaṃ, puññapāpaparikkhayā’’ti.

“Even Arahants, who have developed themselves, whose task is done and who are free from taints, lay down this body through the exhaustion of merit and demerit.”

992. Tattha [Pg.246] yattha gantvāti yaṃ padesaṃ gantvā kammaṃ vijjaṃ porisañca kāyapayogena itarapayogena ca upagantvā pāpuṇitvā bhaveyya ajarāmaroti attho.

992. Therein, 'yattha gantvā' means: having gone to whatever place, and having approached and attained action, knowledge, and human effort by means of bodily exertion and verbal exertion, one would become ageless and deathless—this is the meaning.

993. Heṭṭhimakoṭiyā koṭisatādiparimāṇaṃ saṃharitvā ṭhapitaṃ mahantaṃ dhanaṃ etesanti mahaddhanā. Kumbhattayādikahāpaṇaparibbayo mahanto bhogo etesanti mahābhogā. Raṭṭhavantoti raṭṭhasāmikā, anekayojanaparimāṇaṃ raṭṭhaṃ pasāsantāti adhippāyo. Khattiyāti khattiyajātikā. Pahūtadhanadhaññāseti mahādhanadhaññasannicayā, attano parisāya ca sattaṭṭhasaṃvaccharapahonakadhanadhaññasannicayā. Tepi no ajarāmarāti jarāmaraṇadhammā eva, mahaddhanatādīnipi tesaṃ upari nipatantaṃ jarāmaraṇaṃ nivattetuṃ na sakkontīti attho.

993. They are 'mahaddhanā' (of great wealth) because they have great wealth, which, at the lowest limit, is collected and kept in an amount of a hundred koṭis and so on. They are 'mahābhogā' (of great possessions) because they have great possessions, that is, a daily expenditure of coins amounting to three pots and so on. 'Raṭṭhavanto' means lords of a country; the intention is that they rule a country measuring many yojanas. 'Khattiyā' means those of the khattiya caste. 'Pahūtadhanadhaññāse' means having great stores of wealth and grain, having stores of wealth and grain sufficient for themselves and their retinue for seven or eight years. 'Tepi no ajarāmarā' means: they are indeed subject to aging and death; even their great wealth and so on cannot turn back the aging and death that befalls them—this is the meaning.

994. Andhakaveṇḍuputtāti andhakaveṇḍussa puttāti paññātā. Sūrāti sattimanto. Vīrāti vīriyavanto. Vikkantappahārinoti sūravīrabhāveneva paṭisattubalaṃ vikkamma pasayha paharaṇasīlā. Viddhastāti vinaṭṭhā. Sassatīsamāti kulaparamparāya sassatīhi candasūriyādīhi samānā, tepi acirakālapavattakulanvayāti attho.

994. ‘Andhakaveṇḍuputtā’ means those renowned as the sons of Andhakaveṇḍu. ‘Sūrā’ means they are possessed of strength. ‘Vīrā’ means they are possessed of energy. ‘Vikkantappahārino’ means that by their very heroism and valor, they are accustomed to overcoming the enemy's forces and striking them down by force. ‘Viddhastā’ means they are destroyed. ‘Sassatisamā’ means that through their family lineage, they are equal to the so-called eternal ones, such as the moon and the sun; the meaning is that they too are of a family lineage that has not endured for long.

995. Jātiyāti attano jātiyā, visiṭṭhatarā pana jātipi nesaṃ jarāmaraṇaṃ nivattetuṃ na sakkotīti attho.

995. ‘Jātiyā’ means by one’s own birth; furthermore, even a more distinguished birth is not able to turn back their aging and death—this is the meaning.

996. Mantanti vedaṃ. Chaḷaṅganti kappabyākaraṇaniruttisikkhāchandovicitijotisatthasaṅkhātehi chahi aṅgehi chaḷaṅgaṃ. Brahmacintitanti brahmehi aṭṭhakādīhi cintitaṃ paññācakkhunā diṭṭhaṃ.

996. ‘Mantaṃ’ means the Veda. ‘Chaḷaṅgaṃ’ means having six limbs, with the six limbs designated as: Kappa (ritual), Vyākaraṇa (grammar), Nirutti (etymology), Sikkhā (phonetics), Chandoviciti (metrics), and Jotisattha (astronomy). ‘Brahmacintitaṃ’ means it was contemplated by the holy sages, such as Aṭṭhaka and others, and seen with the eye of wisdom.

997. Santāti upasantakāyavacīkammantā. Saññatattāti saññatacittā. Tapassinoti tapanissitā.

997. ‘Santā’ means those whose bodily and verbal actions are pacified. ‘Saññatattā’ means those with restrained minds. ‘Tapassino’ means those devoted to the ascetic practice that torments the defilements.

Idāni kumāro attanā kattabbaṃ vadanto –

Now the prince, stating what was to be done by himself:

999.

999.

‘‘Subhāsitā atthavatī, gāthāyo te mahāmuni;

Nijjhattomhi subhaṭṭhena, tvañca me saraṇaṃ bhavā’’ti. –

“Well-spoken and meaningful are your verses, O Great Sage. I have been made to contemplate by your excellent words; be my refuge.”

Āha[Pg.247]. Tattha nijjhattomhīti nijjhāpito dhammojasaññāya saññattigato amhi. Subhaṭṭhenāti suṭṭhu bhāsitena.

He said. Therein, ‘nijjhattomhi’ means: I have been caused to contemplate and have arrived at understanding through the wisdom of the essence of the Dhamma. ‘Subhaṭṭhena’ means: by that which is well-spoken.

Tato thero taṃ anusāsanto imaṃ gāthaṃ abhāsi –

Then the elder, wishing to instruct him, spoke this verse:

1000.

1000.

‘‘Mā maṃ tvaṃ saraṇaṃ gaccha, tameva saraṇaṃ vaja;

Sakyaputtaṃ mahāvīraṃ, yamahaṃ saraṇaṃ gato’’ti.

“Do not go to me for refuge; go to him for refuge—the Sakyan son, the great hero, to whom I have gone for refuge.”

Tato rājakumāro āha –

Then the prince said:

1001.

1001.

‘‘Katarasmiṃ so janapade, satthā tumhāka mārisa;

Ahampi daṭṭhuṃ gacchissaṃ, jinaṃ appaṭipuggala’’nti.

“In which country is your teacher, venerable sir? I too will go to see the Conqueror, the unequalled person.”

Puna thero āha –

Again, the elder said:

1002.

1002.

‘‘Puratthimasmiṃ janapade, okkākakulasambhavo;

Tatthāsi purisājañño, so ca kho parinibbuto’’ti.

“In the eastern country, born of the Okkāka clan, there was a noble man; and he, indeed, has attained final Nibbāna.”

Tattha therena nisinnapadesato majjhimadesassa pācīnadisābhāgattā vuttaṃ ‘‘puratthimasmiṃ janapade’’ti.

Therein, it was said by the elder, 'in the eastern country,' because from the place where he was sitting, the Middle Country is in the eastern direction.

Evaṃ so rājaputto therassa dhammadesanaṃ sutvā pasannamānaso saraṇesu ca sīlesu ca patiṭṭhahi. Tena vuttaṃ –

Thus, that prince, having heard the elder's Dhamma discourse, with a confident mind, became established in the refuges and in the precepts. Therefore, it was said:

1003.

1003.

‘‘Sace hi buddho tiṭṭheyya, satthā tumhāka mārisa;

Yojanāni sahassāni, gaccheyyaṃ payirupāsituṃ.

“If the Buddha, your teacher, were still living, venerable sir, I would travel thousands of leagues to attend upon him.”

1004.

1004.

‘‘Yato ca kho parinibbuto, satthā tumhāka mārisa;

Nibbutampi mahāvīraṃ, gacchāmi saraṇaṃ ahaṃ.

“But since your teacher has attained final Nibbāna, venerable sir, I go for refuge to the great hero, even though he has attained Nibbāna.

1005.

1005.

‘‘Upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ;

Saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ.

“I go for refuge to the Buddha, and to the unexcelled Dhamma; and to the Sangha of the Teacher of gods and humans, I go for refuge.

1006.

1006.

‘‘Pāṇātipātā viramāmi khippaṃ, loke adinnaṃ parivajjayāmi;

Amajjapo no ca musā bhaṇāmi, sakena dārena ca homi tuṭṭho’’ti.

“I quickly abstain from killing living beings; I avoid taking what is not given in the world; I am not a drinker of intoxicants, nor do I speak falsehoods; and I am content with my own wife.”

Evaṃ [Pg.248] pana taṃ saraṇesu ca sīlesu ca patiṭṭhitaṃ thero evamāha ‘‘rājakumāra, tuyhaṃ idha araññavāsena attho natthi, na ciraṃ tava jīvitaṃ, pañcamāsabbhantare eva kālaṃ karissasi, tasmā tava pitu santikameva gantvā dānādīni puññāni katvā saggaparāyaṇo bhaveyyāsī’’ti vatvā attano santike dhātuyo datvā vissajjesi. So gacchanto ‘‘ahaṃ, bhante, tumhākaṃ vacanena ito gamissāmi, tumhehipi mayhaṃ anukampāya tattha āgantabba’’nti vatvā therassa adhivāsanaṃ viditvā vanditvā padakkhiṇaṃ katvā pitu nagaraṃ gantvā uyyānaṃ pavisitvā attano āgatabhāvaṃ rañño nivedesi.

The elder spoke thus to that prince, who was established in the refuges and the precepts: “Prince, for you there is no benefit from dwelling in the forest here. Your life will not be long; within five months you will pass away. Therefore, having gone to your father’s presence, and having performed meritorious deeds beginning with giving, may you become one whose destination is the celestial realm.” Having spoken thus, and having given the relics that were in his presence, he sent him away. As he was going, he said, “Venerable sir, by your word I will go. You too, out of compassion for me, should come there.” Having said this, and having perceived the elder’s consent, he paid homage, circumambulated him, went to his father’s city, entered the park, and informed the king of his arrival.

Taṃ sutvā rājā saparivāro uyyānaṃ gantvā kumāraṃ āliṅgitvā antepuraṃ netvā abhisiñcitukāmo ahosi. Kumāro ‘‘deva, mayhaṃ appakaṃ āyu, ito catunnaṃ māsānaṃ accayena maraṇaṃ bhavissati, kiṃ me rajjena, tumhe nissāya puññameva karissāmī’’ti vatvā therassa guṇaṃ ratanattayassa ca ānubhāvaṃ pavedesi. Taṃ sutvā rājā saṃvegappatto ratanattaye ca there ca pasannamānaso mahantaṃ vihāraṃ kāretvā mahākaccāyanattherassa santike dūtaṃ pāhesi. Theropi rājānaṃ mahājanañca anuggaṇhanto āgacchi. Rājā ca saparivāro dūratova paccuggamanaṃ katvā theraṃ vihāraṃ pavesetvā catūhi paccayehi sakkaccaṃ upaṭṭhahanto saraṇesu ca sīlesu ca patiṭṭhahi. Kumāro ca sīlāni samādiyitvā theraṃ bhikkhū ceva sakkaccaṃ upaṭṭhahanto dānāni dadanto dhammaṃ suṇanto catunnaṃ māsānaṃ accayena kālaṃ katvā tāvatiṃsabhavane nibbatti. Tassa puññānubhāvena sattaratanapaṭimaṇḍito sattayojanappamāṇo ratho uppajji, anekāni cassa accharāsahassāni parivāro ahosi.

Hearing that, the king, together with his retinue, went to the park, embraced the prince, and, leading him into the inner palace, was desirous of consecrating him. The prince said, “Your Majesty, my lifespan is short; after the passing of four months from now, death will occur. What use is kingship to me? Relying on you, I will perform only merit.” Having spoken thus, he made known the virtues of the elder and the power of the Triple Gem. Hearing that, the king was struck with a sense of urgency, and with a mind of faith in the Triple Gem and the elder, he had a great monastery built and sent a messenger to the Elder Mahākaccāyana. The elder, for the welfare of the king and the great populace, came. The king, together with his retinue, went to meet him from afar, and having led the elder into the monastery, he attended to him respectfully with the four requisites and became established in the refuges and the precepts. The prince, too, having undertaken the precepts, attended respectfully to the elder and the monks, gave gifts, and listened to the Dhamma. After the passing of four months, he passed away and arose in the Tāvatiṃsa celestial realm. Through the power of his merit, a chariot measuring seven yojanas and adorned with the seven kinds of jewels arose, and many thousands of celestial nymphs became his retinue.

Rājā kumārassa sarīrasakkāraṃ katvā bhikkhusaṅghassa ca mahādānaṃ pavattetvā cetiyassa pūjaṃ akāsi, tattha mahājano sannipati, theropi saparivāro taṃ padesaṃ upagañchi. Atha devaputto attanā katakusalakammaṃ oloketvā kataññutāya ‘‘gantvā theraṃ vandissāmi, sāsanaguṇe ca pākaṭe karissāmī’’ti cintetvā dibbarathaṃ āruyha mahatā parivārena dissamānarūpo āgantvā rathā oruyha therassa pāde vanditvā [Pg.249] pitarā saddhiṃ paṭisanthāraṃ katvā theraṃ payirupāsamāno añjaliṃ paggayha aṭṭhāsi. Taṃ thero imāhi gāthāhi pucchi –

The king, having performed the funeral rites for the prince well, and having instituted a great donation for the community of monks, made an offering to the cetiya. A great crowd gathered there. The elder, too, with his retinue, approached that place. Then the devaputta, having reflected on the wholesome kamma he had performed, and out of gratitude, thought, “I will go and pay homage to the elder, and I will make manifest the virtues of the Teaching.” Having thought thus, he mounted the divine chariot and, with a great retinue, came in a visible form. Descending from the chariot, he paid homage to the elder’s feet, exchanged friendly greetings with his father, and stood attending upon the elder with his hands raised in reverence. The elder questioned him with these verses:

1007.

1007.

‘‘Sahassaraṃsīva yathāmahappabho, disaṃ yathā bhāti nabhe anukkamaṃ;

Tathāpakāro tavāyaṃ mahāratho, samantato yojanasattamāyato.

“Like the thousand-rayed sun, of great splendor, as it travels through the sky illuminating the directions; of such a kind is this great chariot of yours, measuring seven yojanas all around.

1008.

1008.

‘‘Suvaṇṇapaṭṭehi samantamotthaṭo, urassa muttāhi maṇīhi cittito;

Lekhā suvaṇṇassa ca rūpiyassa ca, sobhenti veḷuriyamayā sunimmitā.

“Covered all around with plates of gold, the base of its pole is adorned with pearls and gems; well-made designs of beryl, on plates of gold and silver, adorn it.

1009.

1009.

‘‘Sīsañcidaṃ veḷuriyassa nimmitaṃ, yugañcidaṃ lohitakāya cittitaṃ;

Yuttā suvaṇṇassa ca rūpiyassa ca, sobhanti assā ca ime manojavā.

“This pole-head is fashioned of beryl, this yoke is adorned with red gems; and these steeds, swift as thought, adorned with gold and silver, are resplendent.

1010.

1010.

‘‘So tiṭṭhasi hemarathe adhiṭṭhito, devānamindova sahassavāhano;

Pucchāmi tāhaṃ yasavanta kovidaṃ, kathaṃ tayā laddho ayaṃ uḷāro’’ti.

“You stand established upon this golden chariot, like Indra, the lord of devas, with his thousand steeds. I ask you, O glorious and wise one: how was this sublime glory obtained by you?”

1007. Tattha sahassaraṃsīti sūriyo. So hi anekasahassaraṃsimantatāya ‘‘sahassaraṃsī’’ti vuccati. Yathāmahappabhoti attano mahattassa anurūpappabho. Yathā hi mahattena sūriyamaṇḍalena sadisaṃ jotimaṇḍalaṃ natthi, evaṃ pabhāyapi. Tathā hi taṃ ekasmiṃ khaṇe tīsu mahādīpesu ālokaṃ pharantaṃ tiṭṭhati. Disaṃ yathā bhāti nabhe anukkamanti nabhe ākāse yatheva disaṃ anukkamanto gacchanto yathā yena pakārena bhāti dibbati jotati. Tathāpakāroti tādisākāro. Tavāyanti tava ayaṃ.

1007. Herein, `sahassaraṃsī` means the sun. It is called `sahassaraṃsī` because it possesses many thousands of rays. `Yathāmahappabho` means having a splendor appropriate to its greatness. For just as there is no luminous orb equal in greatness to the solar disc, so too is its splendor. Indeed, in a single moment it stands pervading the three great continents with light. `Disaṃ yathā bhāti nabhe anukkamaṃ` means: in the sky, just as, while traveling, it shines upon the directions in a certain way; `bhāti` means it shines, radiates, and gleams. `Tathāpakāro` means of such a kind. `Tavāyaṃ` is to be divided as `tava ayaṃ`, meaning 'this of yours'.

1008. Suvaṇṇapaṭṭehīti [Pg.250] suvaṇṇamayehi paṭṭehi. Samantamotthaṭo samantato chādito. Urassāti uro assa, rathassa uroti ca īsāmūlaṃ vadati. Lekhāti veḷuriyamayā mālākammalatākammādilekhā. Tāsaṃ suvaṇṇapaṭṭesu ca rajatapaṭṭesu ca dissamānattā vuttaṃ ‘‘suvaṇṇassa ca rūpiyassa cā’’ti. Sobhentīti rathaṃ sobhayanti.

1008. ‘Suvaṇṇapaṭṭehīti’ means with golden plates. ‘Samantamotthaṭo’ means covered all around. ‘Urassāti’ means its chest, that is, the chariot's chest, which refers to the base of the pole (īsāmūlaṃ). ‘Lekhāti’ refers to designs such as garland-work and creeper-work made of beryl. Because they are seen on both the golden plates and the silver plates, it is said, ‘of gold and of silver.’ ‘Sobhentīti’ means they adorn the chariot.

1009. Sīsanti rathakubbarasīsaṃ. Veḷuriyassa nimmitanti veḷuriyena nimmitaṃ, veḷuriyamaṇimayanti attho. Lohitakāyāti lohitakamaṇinā, yena kenaci rattamaṇinā vā. Yuttāti yojitā, atha vā yottā suvaṇṇassa ca rūpiyassa cāti suvaṇṇamayā ca rūpiyamayā ca yottā, saṅkhalikāti attho.

1009. ‘Sīsaṃ’ means the head of the chariot-pole. ‘Veḷuriyassa nimmitaṃ’ means fashioned from beryl; the meaning is made of beryl gems. ‘Lohitakāya’ means with a red gem, or with any kind of red gem. ‘Yuttā’ means yoked; or alternatively, ‘yottā suvaṇṇassa ca rūpiyassa ca’ means harnesses made of gold and made of silver; the meaning is chains.

1010. Adhiṭṭhitoti attano deviddhiyā sakalamidaṃ ṭhānaṃ abhibhavitvā ṭhito. Sahassavāhanoti sahassayuttavāhano, sahassaājānīyayuttaratho devānamindo yathāti adhippāyo. Yasavantāti ālapanaṃ, yasassīti attho. Kovidanti kusalañāṇavantaṃ, rathārohane vā chekaṃ. Ayaṃ uḷāroti ayaṃ uḷāro mahanto yasoti adhippāyo.

1010. ‘Adhiṭṭhito’ means standing, having overcome this entire place through his own divine power. ‘Sahassavāhano’ means one with a vehicle yoked with a thousand, a chariot yoked with a thousand thoroughbreds—the intention is ‘like the king of the gods.’ ‘Yasavanta’ is a form of address, meaning ‘O glorious one.’ ‘Kovidaṃ’ means one possessing skillful knowledge, or skilled in chariot riding. ‘Ayaṃ uḷāro’ means this is a splendid, great glory—this is the intention.

Evaṃ therena puṭṭho devaputto imāhi gāthāhi byākāsi –

Thus questioned by the elder, the devaputta replied with these verses:

1011.

1011.

‘‘Sujāto nāmahaṃ bhante, rājaputto pure ahuṃ;

Tvañca maṃ anukampāya, saññamasmiṃ nivesayi.

“Venerable sir, I am named Sujāta; formerly I was a prince. And you, out of compassion for me, established me in restraint.”

1012.

1012.

‘‘Khīṇāyukañca maṃ ñatvā, sarīraṃ pādāsi satthuno;

Imaṃ sujāta pūjehi, taṃ te atthāya hehiti.

“And knowing that my life was ending, you gave me the relic of the Teacher, saying: ‘Sujāta, worship this; that will be for your benefit.’”

1013.

1013.

‘‘Tāhaṃ gandhehi mālehi, pūjayitvā samuyyuto;

Pahāya mānusaṃ dehaṃ, upapannomhi nandanaṃ.

“I, diligently engaged, having worshipped with perfumes and garlands, abandoned the human body and was reborn in Nandana.”

1014.

1014.

‘‘Nandane ca vane ramme, nānādijagaṇāyute;

Ramāmi naccagītehi, accharāhi purakkhato’’ti.

“And in the delightful Nandana forest, which is filled with various flocks of birds, I rejoice with dancing and singing, attended by celestial nymphs.”

1012-3. Tattha [Pg.251] sarīrantī sarīradhātuṃ. Hehitīti bhavissati. Samuyyutoti sammā uyyutto, yuttappayuttoti attho.

Therein, ‘sarīraṃ’ means the bodily relic. ‘Hehiti’ means ‘it will be.’ ‘Samuyyuto’ means ‘well-engaged;’ the meaning is ‘strenuously engaged.’

Evaṃ devaputto therena pucchitamatthaṃ kathetvā theraṃ vanditvā padakkhiṇaṃ katvā pitaraṃ āpucchitvā rathaṃ āruyha devalokameva gato. Theropi tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya vitthārena dhammakathaṃ kathesi. Sā dhammakathā mahājanassa sātthikā ahosi. Atha thero taṃ sabbaṃ attanā ca tena ca kathitaniyāmeneva saṅgītikāle dhammasaṅgāhakānaṃ ārocesi, te ca taṃ tathā saṅgahaṃ āropesunti.

Thus, the devaputta, having spoken on the matter asked by the elder, paid homage to the elder, circumambulated him, took leave of his father, mounted the chariot, and went to the deva world itself. The elder also, having made that matter the basis of his discourse, gave a detailed Dhamma talk to the assembled company. That Dhamma talk was beneficial for the great multitude. Then, at the time of the council, the elder reported all of that to the compilers of the Dhamma in the very manner it was spoken by himself and by that devaputta, and they included that matter in the collection just so.

Cūḷarathavimānavaṇṇanā niṭṭhitā.

The commentary on the Cūḷaratha Vimāna is concluded.

14. Mahārathavimānavaṇṇanā

14. The Commentary on the Mahāratha Vimāna

Sahassayuttaṃ hayavāhanaṃ subhanti mahārathavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena ca samayena āyasmā mahāmoggallāno heṭṭhā vuttanayena devacārikaṃ caranto tāvatiṃsabhavane gopālassa nāma devaputtassa attano vimānato nikkhamitvā sahassayuttaṃ mahantaṃ dibbarathaṃ abhiruyha mahantena parivārena mahatiyā deviddhiyā uyyānakīḷanatthaṃ gacchantassa avidūre pāturahosi. Taṃ disvā devaputto sañjātagāravabahumāno sahasā rathato oruyha upasaṅkamitvā pañcapatiṭṭhitena vanditvā añjaliṃ sirasi paggayha aṭṭhāsi.

The Mahāratha Vimāna is the one beginning with the words, 'Beautiful, with a vehicle of horses, yoked with a thousand.' What is its origin? The Blessed One was dwelling in Sāvatthī, in the Jeta Grove. And at that time, the Venerable Mahāmoggallāna, while touring the deva realms in the manner previously described, appeared in the Tāvatiṃsa realm not far from a devaputta named Gopāla, who, having emerged from his own mansion, having mounted a great divine chariot yoked with a thousand horses, and accompanied by a great retinue, was proceeding with great divine power for the purpose of sport in the park. Seeing him, the devaputta, in whom reverence and great respect had arisen, quickly descended from the chariot, approached, paid homage with the five-point prostration, and stood with his hands raised in reverence to his head.

Tassidaṃ pubbakammaṃ – so kira vipassiṃ bhagavantaṃ suvaṇṇamālāya pūjetvā ‘‘imassa puññassa ānubhāvena mayhaṃ bhave bhave sovaṇṇamayā uracchadamālā nibbattatū’’ti katapaṇidhānāya anekakappesu sugatīsuyeva saṃsarantiyā kassapassa bhagavato kāle kikissa kāsirañño aggamahesiyā kucchimhi nibbattāya yathāpaṇidhānaṃ suvaṇṇamālālābhena ‘‘uracchadamālā’’ti laddhanāmāya devakaññāsadisāya rājadhītāya ācariyo gopālo nāma brāhmaṇo hutvā sasāvakasaṅghassa kassapassa bhagavato asadisadānādīni mahādānāni pavattetvā indriyānaṃ aparipakkabhāvena attānaṃ rājadhītarañca uddissa satthārā desitaṃ [Pg.252] dhammaṃ sutvāpi visesaṃ nibbattetuṃ asakkonto puthujjanakālakiriyameva katvā yathūpacitapuññānubhāvena tāvatiṃsesu yojanasatike kanakavimāne nibbatti, anekakoṭiaccharāparivāro ahosi, sattaratanamayo cassa sahassayutto suvibhattabhittivicitto siniddhamadhuranigghoso attano pabhāsamudayena avahasanto viya divaṅkaramaṇḍalaṃ dibbo ājaññaratho nibbatti.

This was his past kamma. It is said that he had been a brahmin named Gopāla, the teacher of a certain princess. This princess, having honored the Blessed One Vipassī with a golden garland, had made the aspiration, 'By the power of this merit, may a golden chest-garland arise for me in every life.' After wandering only in happy destinies for many eons, during the time of the Blessed One Kassapa, she was born in the womb of the chief queen of King Kikī of Kāsi. In accordance with her aspiration, by obtaining a golden garland, she received the name 'Uracchadamālā' and was like a celestial maiden. Her teacher, the brahmin Gopāla, offered great gifts, such as the incomparable alms, to the Blessed One Kassapa together with his community of disciples. However, due to the immaturity of his faculties, he was unable to bring about any special attainment, even after hearing the Dhamma taught by the Teacher with reference to himself and the princess. Having thus passed away as an ordinary person, by the power of his accumulated merit, he was reborn in the Tāvatiṃsa heaven in a golden mansion a hundred yojanas in extent. He had a retinue of many crores of celestial nymphs. And for him, a divine chariot of thoroughbreds arose, made of the seven kinds of jewels, yoked with a thousand horses, variegated with well-divided panels, with a smooth and sweet sound, and appearing to mock the orb of the sun with the mass of its own radiance.

So tattha yāvatāyukaṃ dibbasampattiṃ anubhavitvā aparāparaṃ devesuyeva saṃsaranto imasmiṃ buddhuppāde tasseva kammassa vipākāvasesena yathāvuttasampattivibhavo gopālo eva nāma devaputto hutvā tāvatiṃsesuyeva nibbatti. Taṃ sandhāya vuttaṃ ‘‘tena ca samayena āyasmā mahāmoggallāno…pe… añjaliṃ sirasi paggayha aṭṭhāsī’’ti.

Having enjoyed divine bliss there for the full extent of his lifespan, and wandering successively only among the heavens, at the time of this Buddha's appearance, by the remaining result of that very kamma, he was reborn as a devaputta named Gopāla in the Tāvatiṃsa heaven, possessing the wealth and glory as described before. With reference to this, it was said: 'At that time, the Venerable Mahāmoggallāna... stood with his hands raised in reverence to his head.'

Evaṃ pana upasaṅkamitvā ṭhitaṃ taṃ devaputtaṃ āyasmā mahāmoggallāno imāhi gāthāhi pucchi –

The Venerable Mahāmoggallāna then asked that devaputta, who had thus approached and was standing there, with these verses:

1015.

1015.

‘‘Sahassayuttaṃ hayavāhanaṃ subhaṃ, āruyhimaṃ sandanaṃ nekacittaṃ;

Uyyānabhūmiṃ abhito anukkamaṃ, purindado bhūtapatīva vāsavo.

“Having mounted this beautiful, many-colored, horse-drawn chariot yoked with a thousand horses, traversing around the pleasure-garden, you shine like Vāsava, the Purindada, the lord of beings.

1016.

1016.

‘‘Sovaṇṇamayā te rathakubbarā ubho, phalehi aṃsehi atīva saṅgatā;

Sujātagumbā naravīraniṭṭhitā, virocati pannaraseva cando.

“Golden are both your chariot railings, exceedingly well-fitted with their ends and shoulder-pieces. Of well-formed clusters, as if completed by heroic artisans, it shines like the moon on the fifteenth day.

1017.

1017.

‘‘Suvaṇṇajālāvatato ratho ayaṃ, bahūhi nānāratanehi cittito;

Sunandighoso ca subhassaro ca, virocatī cāmarahatthabāhubhi.

“This chariot, overspread with a golden net, is adorned with many various gems. It has a delightful sound and is splendid, and is resplendent with arms holding chowries.

1018.

1018.

‘‘Imā [Pg.253] ca nābhyo manasābhinimmitā, rathassa pādantaramajjhabhūsitā;

Imā ca nābhyo satarājicittitā, sateratā vijjurivappabhāsare.

“And these hubs are as if created by the mind, adorned by the felloe and the middle of the spokes of the chariot's wheels. And these hubs, variegated with innumerable streaks, flash like lightning driven forth a hundredfold.

1019.

1019.

‘‘Anekacittāvatato ratho ayaṃ, puthū ca nemī ca sahassaraṃsiko;

Tesaṃ saro suyyati vaggurūpo, pañcaṅgikaṃ tūriyamivappavāditaṃ.

“This chariot is overspread with many variegated designs, and its felloe is broad and thousand-rayed. Their sound is heard, beautiful, like five-fold music being played.

1020.

1020.

‘‘Sirasmiṃ cittaṃ maṇicandakappitaṃ, sadā visuddhaṃ ruciraṃ pabhassaraṃ;

Suvaṇṇarājīhi atīva saṅgataṃ, veḷuriyarājīva atīva sobhati.

“On its head is a variegated ornament fashioned like a jeweled moon, ever pure, delightful, and radiant. Exceedingly harmonious with golden streaks, it shines exceedingly like a streak of beryl.

1021.

1021.

‘‘Ime ca vāḷī maṇicandakappitā, ārohakambū sujavā brahūpamā;

Brahā mahantā balino mahājavā, mano tavaññāya tatheva siṃsare.

And these steeds, adorned with jeweled moon-ornaments, are tall and well-proportioned, of excellent speed, and comparable to Brahmās. Large, majestic, strong, and of great swiftness, knowing your mind, they proceed accordingly.

1022.

1022.

‘‘Ime ca sabbe sahitā catukkamā, mano tavaññāya tatheva siṃsare;

Samaṃ vahantī mudukā anuddhatā, āmodamānā turagānamuttamā.

And all these, together and four-footed, knowing your mind, proceed accordingly. The best of steeds, they pull evenly, are gentle, not agitated, and rejoicing.

1023.

1023.

‘‘Dhunanti vagganti patanti cambare, abbhuddhunantā sukate piḷandhane;

Tesaṃ saro suyyati vaggurūpo, pañcaṅgikaṃ tūriyamivappavāditaṃ.

They shake their manes and tails, they move in formation, they proceed through the air, vigorously shaking their well-made ornaments. The sound of these is heard, lovely, like a five-fold musical instrument being played.

1024.

1024.

‘‘Rathassa ghoso apiḷandhanāna ca, khurassa nādo abhihiṃsanāya ca;

Ghoso suvaggū samitassa suyyati, gandhabbatūriyāni vicitrasaṃvane.

The sound of the chariot and of the ornaments, the sound of hooves and of neighing, and the very lovely sound of the assembled divine host is heard, like the instruments of the gandhabbas in the Vicitralatā Grove.

1025.

1025.

‘‘Rathe [Pg.254] ṭhitātā migamandalocanā, āḷārapamhā hasitā piyaṃvadā;

Veḷuriyajālāvatatā tanucchavā, sadeva gandhabbasūraggapūjitā.

Standing in the chariot are they, with eyes like young does, with thick eyelashes, smiling, speaking endearing words. With bodies covered by a net of beryl and having delicate skin, they are ever honored by gandhabbas and excellent devas.

1026.

1026.

‘‘Tā rattarattambarapītavāsasā, visālanettā abhirattalocanā;

Kule sujātā sutanū sucimhitā, rathe ṭhitā pañjalikā upaṭṭhitā.

They are clad in red and yellow garments, have large eyes with reddish streaks, are well-born in noble families, have beautiful bodies, and smile purely. Standing in the chariot with hands raised in reverence, they attend upon you.

1027.

1027.

‘‘Tā kambukeyūradharā suvāsasā, sumajjhimā ūruthanūpapannā;

Vaṭṭaṅguliyo sumukhā sudassanā, rathe ṭhitā pañjalikā upaṭṭhitā.

They, wearing golden bracelets, beautifully dressed, with slender waists, endowed with fine thighs and breasts, with rounded fingers, lovely-faced, and pleasant to behold, stand on the chariot with hands folded in reverence, in attendance.

1028.

1028.

‘‘Aññā suveṇī susu missakesiyo, samaṃ vibhattāhi pabhassarāhi ca;

Anubbatā tā tava mānase ratā, rathe ṭhitā pañjalikā upaṭṭhitā.

Some, very young, with beautiful braids and hair mixed with garlands; with hair-coils equally and variously divided, adorned with gold threads and radiant like sapphires, they are devoted to you, delighting in your mind, standing on the chariot with hands folded in reverence, in attendance.

1029.

1029.

‘‘Āveḷiniyo padumuppalacchadā, alaṅkatā candanasāravāsitā;

Anubbatā tā tava mānase ratā, rathe ṭhitā pañjalikā upaṭṭhitā.

Wearing garlands, adorned with lotus and water-lily petals, decorated, and perfumed with the essence of sandalwood, they are devoted to you, delighting in your mind, standing on the chariot with hands folded in reverence, in attendance.

1030.

1030.

‘‘Tā māliniyo padumuppalacchadā, alaṅkatā candanasāravāsitā;

Anubbatā tā tava mānase ratā, rathe ṭhitā pañjalikā upaṭṭhitā.

Those wearing garlands of lotus and water-lily petals, adorned, and perfumed with the heartwood of sandalwood, they are devoted to you, delighting in your mind, standing on the chariot with hands folded in reverence, in attendance.

1031.

1031.

‘‘Kaṇṭhesu te yāni piḷandhanāni, hatthesu pādesu tatheva sīse;

Obhāsayantī dasa sabbaso disā, abbhuddayaṃ sāradikova bhāṇumā.

The ornaments on their necks, on their hands, on their feet, and likewise on their heads, illuminate the ten directions completely, like the rising autumn sun, the radiant one.

1032.

1032.

‘‘Vātassa [Pg.255] vegena ca sampakampitā, bhujesu mālā apiḷandhanāni ca;

Muñcanti ghosaṃ ruciraṃ suciṃ subhaṃ, sabbehi viññūhi sutabbarūpaṃ.

Shaken by the force of the wind, the garlands and ornaments on their arms emit a sound—delightful, pure, and lovely—a sound of a nature fit to be heard by all the wise.

1033.

1033.

‘‘Uyyānabhūmyā ca duvaddhato ṭhitā, rathā ca nāgā tūriyāni ca saro;

Tameva devinda pamodayanti, vīṇā yathā pokkharapattabāhubhi.

Standing on both sides of the park-ground are chariots, elephants, and musical instruments; and their sound, O Lord of Devas, delights you, just as a lute, when played by the skilled hands of a well-trained musician, delights the people.

1034.

1034.

‘‘Imāsu vīṇāsu bahūsu vaggūsu, manuññarūpāsu hadayeritaṃ pītiṃ;

Pavajjamānāsu atīva accharā, bhamanti kaññā padumesu sikkhitā.

As these many lutes—sweet-sounding, pleasing in nature, and stirring joy in the heart—are being played, the celestial nymphs, skilled maidens, wander about exceedingly, dancing upon divine lotuses.

1035.

1035.

‘‘Yadā ca gītāni ca vāditāni ca, naccāni cimāni samenti ekato;

Athettha naccanti athettha accharā, obhāsayantī ubhato varitthiyo.

And when these songs, instrumental music, and dances blend together as one, then some celestial nymphs dance here, while other excellent women, watching, illuminate everything on both sides.

1036.

1036.

‘‘So modasi tūriyagaṇappabodhano, mahīyamāno vajirāvudhoriva;

Imāsu vīṇāsu bahūsu vaggūsu, manuññarūpāsu hadayeritaṃ pītiṃ.

Thus you rejoice, your delight awakened by the host of celestial instruments, being honored like Indra, the wielder of the vajra.

1037.

1037.

‘‘Kiṃ tvaṃ pure kammamakāsi attanā, manussabhūto purimāya jātiyā;

Uposathaṃ kaṃ vā tuvaṃ upāvasi, kaṃ dhammacariyaṃ vatamābhirocayi.

What deed did you do for yourself in the past, when you were a human being in a former life? What Uposatha did you observe, or in what righteous conduct or vow did you delight?

1038.

1038.

‘‘Nayīdamappassa katassa kammuno, pubbe suciṇṇassa uposathassa vā;

Iddhānubhāvo vipulo ayaṃ tava, yaṃ devasaṅghaṃ abhirocase bhusaṃ.

This is not the result of a small deed done, nor of a well-practiced Uposatha in the past. This is your vast power and majesty, that you greatly outshine the assembly of devas.

1039.

1039.

‘‘Dānassa [Pg.256] te idaṃ phalaṃ, atho sīlassa vā pana;

Atho añjalikammassa, taṃ me akkhāhi pucchito’’ti.

Is this the fruit of your giving, or then of virtue, or of the act of reverential salutation? Being asked, declare that to me.

1015. Tattha sahassayuttanti sahassena yuttaṃ, sahassaṃ vā yuttaṃ yojitaṃ etasminti sahassayuttaṃ. Kassa panetaṃ sahassanti? ‘‘Hayavāhana’’nti anantaraṃ vuccamānattā hayānanti ayamattho viññāyateva. Hayā vāhanaṃ etassāti hayavāhanaṃ. Keci pana ‘‘sahassayuttahayavāhana’’nti anunāsikalopaṃ ekameva samāsapadaṃ katvā vaṇṇenti, etasmiṃ pakkhe hayavāhanaṃ viya vāhananti attho yujjati. Hayavāhanasahassayuttaṃ yuttahayavāhanasahassanti hi attho. Apare pana ‘‘sahassayuttanti sahassadibbājaññayutta’’nti vadanti. Sandananti rathaṃ. Nekacittanti anekacittaṃ nānāvidhavicittavantaṃ. Uyyānabhūmiṃ abhitoti uyyānabhūmiyā samīpe. ‘‘Abhito’’ti hi padaṃ apekkhitvā sāmiatthe etaṃ upayogavacanaṃ. Keci pana ‘‘uyyānabhūmyā’’tipi paṭhanti, te saddanayampi anupadhārentā paṭhanti. Anukkamanti gacchanto purindado bhūtapatīva vāsavo virocasīti sambandho.

1015. Therein, `sahassayuttaṃ` means yoked with a thousand, or a thousand is yoked to it. But whose thousand is this? Since `hayavāhana` is stated immediately after, the meaning 'of horses' is understood. `Hayavāhanaṃ` means 'one whose vehicle is horses.' Some, however, explain `sahassayuttahayavāhana` as a single compound word by eliding the nasal; in this case, the meaning 'a vehicle that is a horse-vehicle' is suitable, for the meaning is 'a thousand yoked horse-vehicles.' Others, however, say that `sahassayuttaṃ` means 'yoked with a thousand divine thoroughbreds.' `Sandanaṃ` means a chariot. `Nekacittaṃ` means having many designs, that is, possessing various intricate patterns. `Uyyānabhūmiṃ abhito` means near the park-ground. The word `abhito` is used here in the sense of proximity, governing the accusative case. Some, however, also read it as `uyyānabhūmyā`, but they read thus without considering the grammatical method. `Anukkamaṃ` means 'going along.' The connection of the words is as follows: 'Going along, you shine forth, Purindada, like Vāsava, the lord of beings.'

1016. Sovaṇṇamayāti suvaṇṇamayā. Teti tava. Rathakubbarā ubhoti rathassa ubhosu passesu vedikā. Yo hi rathassa sobhanatthañceva upari ṭhitānaṃ guttatthañca ubhosu passesu vedikākārena parikkhepo karīyati, tassa purimabhāge ubhosu passesu yāva rathīsā, tāva hatthehi gahaṇayoggo rathassa avayavaviseso, idha so eva kubbaroti adhippeto. Tenevāha ‘‘ubho’’ti. Aññattha pana rathīsā kubbaroti vuccati. Phalehīti rathūpatthambhassa dakkhiṇavāmabhedehi dvīhi phalehi, pariyantāvettha phalāti vuttā. Aṃsehīti kubbaraphale patiṭṭhitehi heṭṭhimaaṃsehi. Atīva saṅgatāti ativiya suṭṭhu saṅgatā suphassitā nibbivarā. Idañca sippiviracite kittimarathe labbhamānavisesaṃ tattha āropetvā vuttaṃ. So pana aporisatāya akittimo sayaṃjāto kenaci aghaṭitoyeva. Sujātagumbāti susaṇṭhitathambhakasamudāyā. Ye hi vedikāya nirantaraṃ ṭhitā susaṇṭhitaghaṭakādiavayavavisesavanto thambhakasamudāyā, tesaṃ [Pg.257] vasenevaṃ vuttaṃ ‘‘sujātagumbā’’ti. Naravīraniṭṭhitāti sippācariyehi niṭṭhāpitasadisā. Sippācariyā hi attano sarīrakhedaṃ acintetvā vīriyabalena sippassa suṭṭhu vicāraṇato naresu vīriyavantoti idha ‘‘naravīrā’’ti vuttā. Naravīrāti vā devaputtassa ālapanaṃ. Niṭṭhitāti pariyositā paripuṇṇasobhātisayā. ‘‘Naravīranimmitā’’ti vā pāṭho, naresu dhitisampannehi nimmitasadisāti attho. Evaṃvidhakubbaratāya ayaṃ tava ratho virocati. Kiṃ viya? Pannaraseva cando, sukkapakkhe pannarasiyaṃ paripuṇṇakāle candimā viya.

1016. "Sovaṇṇamayā" means made of gold. "Teti" means yours. "Rathakubbarā ubho" refers to the railings on both sides of the chariot. For the sake of beauty and to protect those standing above, an enclosure in the form of a railing is constructed on both sides of the chariot. In its front part, on both sides, as far as the chariot-pole, there is a particular part of the chariot suitable for grasping with the hands—this is what is meant here by "kubbaro." Hence, it is said "ubho" (both). Elsewhere, however, the chariot-pole is called "kubbaro." "Phalehī" refers to the two panels of the chariot's frame, distinguished as right and left; here, the side-panels are called 'phalā'. "Aṃsehī" refers to the lower sections established upon the railing-panels. "Atīva saṅgatā" means exceedingly well joined, well-fitted, and without gaps. This is said by attributing to this chariot an excellence found in an artificial chariot constructed by a craftsman. That chariot, however, not being man-made, is not artificial but self-arisen, not constructed by anyone. "Sujātagumbā" means a well-formed assembly of small pillars. Indeed, it is called 'sujātagumbā' on account of those assemblies of small pillars that stand continuously along the railing, possessing particular features such as well-formed joints. "Naravīraniṭṭhitā" means resembling something completed by master craftsmen. For master craftsmen are called "naravīrā" (heroic men) here because, not considering their own bodily fatigue and thoroughly investigating their craft with the power of their energy, they are energetic among men. Alternatively, "Naravīrā" is an address to the devaputta. "Niṭṭhitā" means completed, possessing an excess of perfect beauty. Another reading is "naravīranimmitā," meaning resembling something created by men endowed with fortitude. Because of having such railings, this chariot of yours shines. Like what? Like the moon on the fifteenth day; that is, like the moon at its time of fullness on the fifteenth day of the bright fortnight.

1017. Suvaṇṇajālāvatatoti suvaṇṇajālakehi avatato chādito. ‘‘Suvaṇṇajālāvitato’’tipi pāṭho, gavacchitoti attho. Bahūhīti anekehi. Nānāratanehīti padumarāgaphussarāgādinānāvidharatanehi. Sunandighosoti suṭṭhu nanditabbaghoso, savanīyamadhuraninnādoti attho. Sunandighosoti vā suṭṭhu katanandighoso, naccanādīnaṃ dassanādīsu pavattitasādhukārasaddādivasena katapamodaninnādoti attho, ‘‘kālena kālaṃ āsīvādanavasena suṭṭhu payuttanandighoso’’ti ca vadanti. Subhassaroti suṭṭhu ativiya obhāsanasabhāvo, tattha vā pavattamānānaṃ devatānaṃ sobhanena gītavāditassarena subhassaro. Cāmarahatthabāhubhīti cāmarahatthayuttabāhūhi ito cito ca bījayamāna cāmarakalāpehi devatānaṃ bhujehi, tathābhūtāhi devatāhi vā virocati.

1017. "Suvaṇṇajālāvatato" means covered with golden nets, that is, covered with golden mesh. Another reading is "suvaṇṇajālāvitato," meaning like a window. "Bahūhi" means with numerous. "Nānāratanehi" means with various kinds of gems such as rubies and topazes. "Sunandighoso" means a sound that is very delightful, meaning a sweet and melodious sound. Alternatively, "sunandighoso" means a well-produced sound of joy, meaning a sound of rejoicing made by way of sounds of approval at the sight of dances and so forth; and some say, "a well-expressed sound of joy offered from time to time by way of blessings." "Subhassaro" means a nature of being exceedingly brilliant, or it has a beautiful sound due to the lovely sound of the singing and music of the deities present there. "Cāmarahatthabāhubhi" means with arms holding fly-whisks, that is, with the arms of deities waving bunches of fly-whisks here and there; or, it shines with such deities.

1018. Nābhyoti rathacakkānaṃ nābhiyo. Manasābhinimmitāti ‘‘ime īdisā hontū’’ti cittena nimmitasadisā. Rathassa pādantaramajjhabhūsitāti rathassa pādānaṃ rathacakkānaṃ antena neminā nānāratanasamujjalena arānaṃ vemajjhena ca maṇḍitā. Satarājicittitāti anekavaṇṇāhi anekasatāhi rājīhi lekhāhi cittitā vicittabhāvaṃ gatā. Sateratā vijjurivāti sateratasaṅkhātavijjulatā viya pabhāsare vijjotanti.

1018. "Nābhyo" means the hubs of the chariot wheels. "Manasābhinimmitā" means as if created by the mind with the thought, "Let these be of such a kind." "Rathassa pādantaramajjhabhūsitā" means adorned by the rim at the end of the chariot's wheels, which is resplendent with various jewels, and by the middle of the spokes. "Satarājicittitā" means made variegated with hundreds of many-colored streaks and lines, having attained a beautiful appearance. "Sateratā vijjuriva" means like a sateratā flash of lightning, they shine forth, they illumine.

1019. Anekacittāvatatoti [Pg.258] anekehi mālākammādicittehi avatato samokiṇṇo. ‘‘Anekacittāvitato’’tipi paṭhanti, soyeva attho, gāthāsukhatthaṃ pana dīghakaraṇaṃ. Puthū ca nemī cāti puthulanemi ca, eko ca-kāro nipātamattaṃ. Sahassaraṃsikoti anekasahassaraṃsiko. ‘‘Sahassaraṃsiyo’’tipi pāḷi. Apare pana ‘‘natā raṃsiyo’’ti ca paṭhanti, tattha natāti ajiyadhanudaṇḍako viya oṇatā nemippadesā. Sahassaraṃsiyoti sūriyamaṇḍalaṃ viya vipphurantakiraṇajālā. Tesanti olambamānakiṅkiṇikajālānaṃ nemippadesānaṃ.

1019. "Anekacittāvatato" means covered with many designs, that is, adorned with various decorations such as garlands and patterns, densely interwoven. Another reading is "anekacittāvitato," conveying the same meaning; the lengthening of the vowel is for metrical convenience. "Puthū ca nemī ca" means with broad rims; one "ca" is merely a particle. "Sahassaraṃsiko" means having many thousands of rays. Another reading is "sahassaraṃsiyo." Others, however, read "natā raṃsiyo," where "natā" means the parts of the rim are bent like an unstrung bow. "Sahassaraṃsiyo" means radiating a network of light, like the sun's disk. "Tesaṃ" refers to the networks of hanging, tinkling bells on the rims.

1020. Sirasminti sīse, rathassa sīseti attho. Siro vā asmiṃ rathe. Cittanti vicittaṃ. Maṇicandakappitanti maṇimayamaṇḍalānuviddhaṃ candamaṇḍalasadisena maṇinā anuviddhaṃ. Ruciraṃ pabhassaranti iminā tassa candamaṇḍalasadisataṃyeva vibhāveti, sadā visuddhanti iminā panassa candamaṇḍalatopi visesaṃ dasseti. Suvaṇṇarājīhīti antarantarā vaṭṭākārena saṇṭhitāhi suvaṇṇalekhāhi. Saṅgatanti sahitaṃ. Veḷuriyarājīvāti antarantarā suvaṇṇarājīhi khacitamaṇimaṇḍalattā veḷuriyarājīhi viya sobhati. ‘‘Veḷuriyarājīhī’’ti ca paṭhanti.

1020. "Sirasmiṃ" means on the head, that is, the head of the chariot. Or, the head is on this chariot. "Cittaṃ" means variegated. "Maṇicandakappitaṃ" means inlaid with a jewel-moon, that is, inlaid with a jewel resembling the orb of the moon. "Ruciraṃ pabhassaraṃ" illuminates its very resemblance to the orb of the moon, while "sadā visuddhaṃ" shows its distinction even from the orb of the moon. "Suvaṇṇarājīhi" refers to golden lines arranged in a circular form at intervals. "Saṅgataṃ" means united. "Veḷuriyarājīva" means because of the jeweled circles inlaid with golden lines at intervals, it shines like rows of beryl. And some also read "veḷuriyarājīhi."

1021. Vāḷīti vāḷavanto sampannavāḷadhino, asse sandhāya vadati. ‘‘Vājī’’ti vā pāṭho. Maṇicandakappitāti cāmarolambanaṭṭhānesu maṇimayacandakānuviddhā. Ārohakambūti uccā ceva tadanurūpapariṇāhā ca, ārohapariṇāhasampannāti attho. Sujavāti sundarajavā javavanto mahājavā, sobhanagatikāti attho. Brahūpamāti brahā viya paminitabbā, attano pamāṇato adhikā viya paññāyantāti attho. Brahāti vuḍḍhā pavaḍḍhasabbaṅgapaccaṅgā. Mahantāti mahānubhāvā mahiddhikā. Balinoti sarīrabalena ca ussāhabalena ca balavanto. Mahājavāti sīghavegā. Mano tavaññāyāti tava cittaṃ ñatvā. Tathevāti cittānurūpameva. Siṃsareti saṃsappare, pavattareti attho.

1021. “Vāḷī” means possessing manes, endowed with excellent tails; this is said in reference to horses. Alternatively, the reading is “Vājī.” “Maṇicandakappitā” means adorned with jeweled moon-like ornaments in the places where tassels hang. “Ārohakambū” means tall and proportionately broad, possessing excellent height and circumference. “Sujavā” means beautifully swift, possessing swiftness, great swiftness; having a beautiful gait. “Brahūpamā” means they appear as if measured against Brahmā, seeming larger than their own size. “Brahā” means large, with all major and minor limbs fully developed. “Mahantā” means of great power and great might. “Balino” means strong in body and energy. “Mahājavā” means extremely swift. “Mano tavaññāya” means knowing your mind. “Tatheva” means just in accordance with the mind. “Siṃsare” means they glide along; the meaning is they cause to proceed.

1022. Imeti yathāvuttaasse sandhāyāha. Sabbeti sahassamattāpi. Sahitāti samānajavatāya samānagamanatāya ca gatiyaṃ sahitā, aññamaññaṃ anūnādhikagamanāti attho. Catūhi pādehi kamanti [Pg.259] gacchantīti catukkamā. Samaṃ vahantīti ‘‘sahitā’’ti padena vuttamevatthaṃ pākaṭataraṃ karoti. Mudukāti mudusabhāvā, bhadrā ājānīyāti attho. Tenāha ‘‘anuddhatā’’ti, uddhatarahitā khobhaṃ akarontāti attho. Āmodamānāti pamodamānā, akhaḷuṅkatāya aññamaññaṃ rathikādīnañca tuṭṭhiṃ pavedayantāti attho.

1022. “Ime” refers to the aforementioned horses. “Sabbe” means even a thousand. “Sahitā” means united in speed and movement, united in gait, moving in unison, with no one lagging or surpassing. “Catukkamā” means they move on four feet. “Samaṃ vahanti” makes the meaning of “sahitā” more evident. “Mudukā” means gentle in nature; the meaning is noble and well-bred. Hence, it is said “anuddhatā,” meaning free from restlessness, not causing disturbance. “Āmodamānā” means rejoicing; the meaning is that due to their tractable nature, they express delight to one another and to the charioteer and others.

1023. Dhunantīti cāmarabhāraṃ kesarabhāraṃ vāladhiñca vidhunanti. Vaggantīti kadāci pade padaṃ nikkhipantā vagganena gamanena gacchanti. Patantīti kadāci pavattanti, laṅghantīti attho. ‘‘Plavantī’’ti ca keci paṭhanti, soyevattho. Abbhuddhunantāti kammasippinā sukate suṭṭhu nimmite khuddakaghaṇṭādiassālaṅkāre abhiuddhunantā adhikaṃ uddhunantā. Tesanti tesaṃ piḷandhanānaṃ.

1023. “Dhunanti” refers to shaking the burden of yak-tail fans, the mane, and the tail. “Vagganti” means sometimes placing one foot after another, going with a bounding gait. “Patanti” means sometimes they proceed; the meaning is they leap. Some also read it as “Plavantī,” which has the same meaning. “Abbhuddhunantā” refers to vigorously shaking, excessively shaking, the small bells and other horse ornaments skillfully and well-made by craftsmen. “Tesaṃ” refers to those ornaments.

1024. Rathassa ghosoti yathāvutto rathanigghoso. Apiḷandhanāna cāti a-kāro nipātamattaṃ. Piḷandhanānaṃ ābharaṇānaṃ. Apiḷandhananti ca ābharaṇapariyāyoti vā vadanti, rathassānaṃ ābharaṇānañcaghosoti attho. Khurassanādoti turaṅgānaṃ khuranipātasaddo. Kiñcāpi assā ākāsena gacchanti, madhurassa pana khuranipātasaddassa upaladdhihetubhūtena kammunā tesaṃ khuranikkhepe khuranikkhepe paṭighāto labbhatīti vadanti. Abhihiṃsanāya cāti assānaṃ adhikahiṃsanena ca, antarantarā assehi pavattitahesanena cāti attho. ‘‘Abhihesanāya cā’’ti keci paṭhanti. Samitassāti samuditassa dibbajanassa ghoso ca suvaggu sumadhuraṃ suyyati. Kiṃ viyāti āha ‘‘gandhabbatūriyāni vicitrasaṃvane’’ti, citralatāvane gandhabbadevaputtānaṃ pañcaṅgikatūriyāni viya. Tūriyasannissito hi saddo ‘‘tūriyānī’’ti vutto nissayavohārena. ‘‘Gandhabbatūriyāna ca vicitrasaṃvane’’ti ca pāṭho, ‘‘tūriyānañca’’iti anunāsikaṃ ānetvā yojetabbaṃ. Apare ‘‘gandhabbatūriyāni vicitrapavane’’ti paṭhanti.

1024. “The sound of the chariot” means the previously described noise of the chariot. “And of the adornments”—the prefix “a-” is merely a particle. Of adornments, that is, of ornaments. Or they say “apiḷandhana” is a synonym for ornaments; the meaning is the sound of the chariot and its ornaments. “The clatter of hooves” is the sound of horses’ hooves striking. Although the horses move through the sky, they say that due to a kamma that is the cause for perceiving the sweet sound of hooves striking, an impact is experienced with each placement of their hooves. “And by the neighing” means by the excessive neighing of the horses, and by the neighing produced by the horses from time to time—this is the meaning. Some read “Abhihesanāya ca.” The sound of the gathered divine beings is heard as very beautiful and very sweet. “Like what?” He says, “like the varied music of celestial musicians in a variegated grove,” like the fivefold music of the sons of the gandhabba devas in a grove of variegated vines. The sound associated with musical instruments is called “musical instruments” by way of metonymy. There is also the reading “Gandhabbatūriyāna ca vicitrasaṃvane,” where the nasal sound should be brought in and connected as “tūriyānañca.” Others read “gandhabbatūriyāni vicitrapavane.”

1025. Rathe ṭhitātāti rathe ṭhitā etā. Migamandalocanāti migacchāpikānaṃ viya mudusiniddhadiṭṭhinipātā. Āḷārapamhāti bahalasaṅgatapakhumā, gopakhumāti attho. Hasitāti pahasitā, pahaṃsitamukhāti attho[Pg.260]. Piyaṃvadāti piyavādiniyo. Veḷuriyajālāvatatāti veḷuriyamaṇimayena jālena chāditasarīrā. Tanucchavāti sukhumacchaviyo. Sadevāti sadā eva sabbakālameva. Gandhabbasūraggapūjitāti gandhabbadevatāhi ceva aparāhi ca aggadevatāhi laddhapūjā.

1025. “Standing in the chariot” means these women stood in the chariot. “With eyes like deer” means their soft, smooth glances are like those of young deer. “With beautiful eyelashes” means with dense, connected lashes—the meaning is ‘cow-eyelashed.’ “Smiling” means laughing, with a joyful face—this is the meaning. “Speaking sweetly” means they are sweet-spoken. “Covered with a net of lapis lazuli” means their bodies were covered with a net made of lapis lazuli gems. “With delicate skin” means they have delicate skin. “Always” means always, at all times. “Worshipped by the foremost gandhabbas and devas” means they received honor from the gandhabba devas and from other foremost devas.

1026. Tā rattarattambarapītavāsasāti rajanīyarūpā ca rattapītavatthā ca. Abhirattalocanāti visesato rattarājīhi upasobhitanayanā. Kule sujātāti sindhavakule sujātā visiṭṭhadevanikāye sambhavā. Sutanūti sundarasarīrā. Sucimhitāti suddhasitakaraṇā.

1026. “They are clad in red and yellow garments” means they are of pleasing form and wear red and yellow clothes. “With delightful eyes” means their eyes are especially adorned with red streaks. “Well-born in a family” means well-born in a noble family, originating from a distinguished divine lineage. “Slender-bodied” means possessing a beautiful form. “With pure smiles” means having purely white teeth.

1027. Tā kambukeyūradharāti suvaṇṇamayakeyūradharā. Sumajjhimāti vilaggamajjhā. Ūruthanūpapannāti sampannaūruthanā, kadalikkhandhasadisaūru ceva samuggasadisathanā ca. Vaṭṭaṅguliyoti anupubbato vaṭṭaṅguliyo. Sumukhāti sundaramukhā, pamuditamukhā vā. Sudassanāti dassanīyā.

1027. “They wear conch armlets” means they are adorned with golden armlets. “With slender waists” means having delicate middles. “Possessing well-formed thighs and breasts” means their thighs resemble banana trunks and their breasts are like caskets. “With rounded fingers” means their fingers are successively rounded. “With lovely faces” means their faces are beautiful or joyful. “Delightful to see” means they are pleasing to see.

1028. Aññāti ekaccā. Suveṇīti sundarakesaveṇiyo. Susūti daharā. Missakesiyoti rattamālādīhi missitakesavaṭṭiyo. Kathaṃ? Samaṃ vibhattāhi pabhassarāhi cāti, samaṃ aññamaññasadisaṃ nānāvibhattivasena vibhattāhi suvaṇṇacīrādikhacitāhi indanīlamaṇiādayo viya pabhassarāhi kesavaṭṭīhi missitakesiyoti yojanā. Anubbatāti anukūlakiriyā. Tāti accharāyo.

1028. “Others” means some. “With beautiful braids” means those with lovely braids of hair. “Very young” means youthful. “With mixed hair” means their braids of hair are mixed with red garlands and the like. How? “Evenly divided and radiant,” meaning their braids of hair are evenly arranged, similar to each other, divided into various sections, adorned with gold strips and shining like gems such as sapphires; the construction is: ‘having hair mixed with radiant braids of hair.’ “Agreeable in conduct” means acting agreeably. “They” means the celestial nymphs.

1029. Candanasāravositāti sārabhūtena dibbacandanena ullittā vicchuritā.

1029. “Anointed with sandalwood essence” means smeared and sprinkled with divine heartwood sandalwood.

1031. Kaṇṭhesūtiādinā gīvūpagahatthūpagapādūpagasīsūpagādiābharaṇāni dasseti. Obhāsayantīti kaṇṭhesu yāni piḷandhanāni, tehi obhāsayantīti yojanā. Evaṃ sesesupi. Abbhuddayanti abhiuggacchanto, ‘‘abbhuddasa’’ntipi pāṭho, soyevattho. Sāradikoti saradakāliko. Bhāṇumāti sūriyo. So hi abbhādidosavirahena dasapi disā suṭṭhu obhāseti.

1031. With 'on the necks,' etc., he indicates ornaments adorning the neck, arms, feet, and head. 'Illuminating' means illuminating with the ornaments on their necks; this is the connection. The same applies to the rest. 'Rising high' means ascending; there is also the reading 'abbhuddasanti,' and the meaning is the same. 'Autumnal' means belonging to the autumn season. 'The radiant one' means the sun. For, being free from the fault of clouds and so forth, it illuminates the ten directions well.

1032. Vātassa vegena cāti manuññagandhūpahāraṃ saddūpahārañca karontena upaharantena viya vāyantena vātassa vegena rathaturaṅgavegena ca. Muñcantīti [Pg.261] vissajjenti. Ruciranti pañcaṅgikatūriyāni viya uparūpari rucidāyakaṃ. Sucinti suddhaṃ asaṃsaṭṭhaṃ. Subhanti manuññaṃ. Sabbehi viññūhi sutabbarūpanti sabbehipi viññujātikehi gandhabbasamayaññūhi sotabbaṃ savanīyaṃ uttamasabhāvaṃ ghosaṃ muñcantīti yojanā.

1032. And by the speed of the wind: by the speed of the wind blowing as if making an offering of delightful fragrances and sounds, and by the speed of the chariot and horses. 'Releasing' means emitting. 'Lovely' means like the fivefold musical instruments, repeatedly giving delight. 'Pure' means untainted, unmixed. 'Beautiful' means pleasing. 'Worthy of being heard by all the wise': the syntax is, 'they release a sound of a supreme nature, fit to be heard, worthy of being heard by all discerning beings who understand the art of celestial musicians'.

1033. Uyyānabhūmyāti uyyānabhūmiyaṃ. Duvaddhatoti dvīhi addhapassehi. ‘‘Dubhato ca ṭhitā’’tipi paṭhanti, soyevattho. Rathāti rathe. Nāgāti nāge. Upayogatthe hi etaṃ paccattavacanaṃ. Saroti rathanāgatūriyāni paṭicca nibbatto saro. Devindāti devaputtaṃ ālapati. Vīṇā yathā pokkharapattabāhubhīti yathā vīṇā sammadeva yojitehi doṇipattabāhudaṇḍehi taṃtaṃmucchanānurūpaṃ avaṭṭhitehi vādiyamānā suṇantaṃ janaṃ pamodeti, evaṃ taṃ rathādayo attano sarena pamodayanti. Susikkhitabhāvena pokkharabhāvaṃ sundarabhāvaṃ pattehi vīṇāvādakassa hatthehi pavāditā vīṇā yathā mahājanaṃ pamodeti, evaṃ taṃ rathādayo attano sarena pamodayantīti.

1033. 'In the pleasure ground' means in the pleasure ground. 'By two halves' means by two side portions. Some also read, 'standing on both sides,' which has the same meaning. 'Rathā' means in the chariot. 'Nāgā' means on the elephant. Indeed, this is a singular case ending used in the sense of application. 'Sound' means the sound produced in dependence on the chariots, elephants, and musical instruments. 'O lord of gods' is an address to the son of a god. 'Like a lute with lotus-leaf arms': just as a lute, when played with its body, skin, neck, and rod properly fitted and adjusted according to the various modulations, delights the listening people, so do those chariots and so forth delight them with their sound. Alternatively, just as a lute, played by the hands of a lute player which, through being well-trained, have attained a lotus-like and beautiful quality, delights the great multitude, so do those chariots and so forth delight them with their sound.

1034. Imāsu vīṇāsūti gāthāya ayaṃ saṅkhepattho – imāsu ujukoṭivaṅkabrahatīnandinītisaraādibhedāsu bahūsu vīṇāsu siniddhamadhurassaratāya vaggūsu tato eva manuññarūpāsu hadayeritaṃ hadayaṅgamaṃ hadayahāriniṃ pītiṃ pītinimittaṃ pavajjamānāsu pavādiyamānāsu accharā devakaññā pītivegukkhittatāya attano susikkhitatāya ca dibbapadumesu bhamanti naccaṃ dassentiyo sañcaranti.

1034. The concise meaning of the verse regarding 'these lutes' is this: among these many types of lutes—such as the straight-ended, curved, large, joyful, and three-stringed—which are lovely for their smooth and sweet sound, and thus delightful in form, producing heart-stirring, heart-captivating, heart-pleasing joy, the cause of joy, as they are played, the celestial nymphs, divine maidens, uplifted by the force of joy and their own well-trained skill, roam among the divine lotuses, displaying the dance.

1035. Imānīti idaṃ paccekaṃ yojetabbaṃ ‘‘imāni gītāni, imāni vāditāni, imāni naccāni cā’’ti. Samenti ekatoti ekajjhaṃ samarasāni honti. Atha vā samenti ekatoti ekato ekajjhaṃ samāni samarasāni karonti, tantissaraṃ gītassarena, gītassarañca tantissarena saṃsandantiyo naccanena yathādhigate hassādirase aparihāpentiyo samenti samānentīti attho. Atthettha naccanti athettha accharā obhāsayantīti evaṃ gītādīni samarase karontiyo atha aññā ekaccā accharā ettha etasmiṃ tava rathe naccanti, atha aññā varitthiyo uttamitthiyo naccaṃ passantiyo attano sarīrobhāsena ceva vatthābharaṇaobhāsena ca ettha [Pg.262] etasmiṃ padese ubhato dvīsu passesu dasapi disā kevalaṃ obhāsayanti vijjotayantīti attho.

1035. 'These': this should be applied to each individually: 'these songs, these instrumental sounds, and these dances.' 'They harmonize as one' means they become of a single flavor together. Alternatively, 'they harmonize as one' means they make them unified and of a single flavor together—blending the sound of stringed instruments with the sound of singing, and the sound of singing with the sound of stringed instruments, not diminishing the flavors of laughter and so on, as they are experienced, through the dance; the meaning is that they harmonize, they bring into harmony. 'Here they dance, and here celestial nymphs illuminate': thus, while making the songs and so on of a single flavor, some other celestial nymphs dance here on this your chariot, and other excellent women, supreme women, watching the dance, with the radiance of their own bodies and the radiance of their clothes and ornaments, here in this place on both sides, completely illuminate, make shine, all ten directions. This is the meaning.

1036. Soti so tvaṃ evaṃbhūto. Tūriyagaṇappabodhanoti dibbatūriyasamūhena katapītipabodhano. Mahīyamānoti pūjīyamāno. Vajirāvudhorivāti indo viya.

1036. 'So' means you, being such. 'Awakened by the host of instruments' means one for whom the awakening of joy is made by the divine ensemble of instruments. 'Being honored' means being worshipped. 'Like the one with the thunderbolt weapon' means like Indra.

1037. Uposathaṃ kaṃ vā tuvaṃ upāvasīti aññehipi uposatho upavasīyati, tvaṃ kaṃ vā kīdisaṃ nāma uposathaṃ upavasīti pucchati. Dhammacariyanti dānādipuññapaṭipattiṃ. Vatanti vatasamādānaṃ. Abhirocayīti abhirocesi, ruccitvā pūresīti attho. ‘‘Abhirādhayī’’tipi pāṭho, sādhesi nipphādesīti attho.

1037. 'Which Uposatha do you observe?': The Uposatha is observed by others too; he asks, 'Which Uposatha, what kind, by name, do you observe?' 'Righteous conduct' means the practice of merit such as giving. 'Vow' means the undertaking of a vow. 'Abhirocayī' means 'you delighted in it'; the meaning is, having found it pleasing, you fulfilled it. 'Abhirādhayī' is also a reading; the meaning is 'you accomplished, you brought to completion.'

1038. Idanti nipātamattaṃ, idaṃ vā phalanti adhippāyo. Abhirocaseti abhibhavitvā vijjotasi.

1038. 'Idaṃ' is merely a particle, or the intended meaning is 'this fruit.' 'Abhirocaseti' means 'having overcome, you shine forth.'

Evaṃ mahātherena puṭṭho devaputto tamatthaṃ ācikkhi. Tena vuttaṃ –

Thus questioned by the great elder, the devaputta explained the matter. Therefore it was said:

1040.

1040.

‘‘So devaputto attamano, moggallānena pucchito;

Pañhaṃ puṭṭho viyākāsi, yassa kammassidaṃ phala’’nti.

That devaputta, delighted, questioned by Moggallāna, having been asked the question, explained of what kamma this is the fruit.

1041.

1041.

‘‘Jitindriyaṃ buddhamanomanikkamaṃ, naruttamaṃ kassapamaggapuggalaṃ;

Avāpurantaṃ amatassa dvāraṃ, devātidevaṃ satapuññalakkhaṇaṃ.

Him with senses conquered, the Buddha of excellent stride, the supreme among men, Kassapa, the foremost person; opening the door to the Deathless, the god beyond gods, possessed of a hundred marks of merit.

1042.

1042.

‘‘Tamaddasaṃ kuñjaramoghatiṇṇaṃ, suvaṇṇasiṅgīnadabimbasādisaṃ;

Disvāna taṃ khippamahuṃ sucīmano, tameva disvāna subhāsitaddhajaṃ.

I saw the elephant who had crossed the flood, like a golden image of Jambu River gold; seeing him, I quickly became pure in mind, seeing that very banner of well-spoken words.

1043.

1043.

‘‘Tamannapānaṃ athavāpi cīvaraṃ, suciṃ paṇītaṃ rasasā upetaṃ;

Pupphābhikiṇṇamhi sake nivesane, patiṭṭhapesiṃ sa asaṅgamānaso.

Food and drink, or even robes, pure and choice, endowed with excellent taste; in my own dwelling strewn with flowers, I, with an unattached mind, established him.

1044.

1044.

‘‘Tamannapānena [Pg.263] ca cīvarena ca, khajjena bhojjena ca sāyanena ca;

Santappayitvā dvipadānamuttamaṃ, so saggaso devapure ramāmahaṃ.

With food and drink, with robes, with hard and soft foods, and with savories, having satisfied the best of bipeds, I delight in the city of the devas, in the heavenly realm.

1045.

1045.

‘‘Etenupāyena imaṃ niraggaḷaṃ, yaññaṃ yajitvā tividhaṃ visuddhaṃ;

Pahāyahaṃ mānusakaṃ samussayaṃ, indūpamo devapure ramāmahaṃ.

By this means, having performed this unobstructed, threefold, pure sacrifice, and having abandoned the human frame, like the moon, I delight in the city of the devas.

1046.

1046.

‘‘Āyuñca vaṇṇañca sukhaṃ balañca, paṇītarūpaṃ atikaṅkhatā muni;

Annañca pānañca bahuṃ susaṅkhataṃ, patiṭṭhapetabbamasaṅgamānase.

The sage who greatly desires long life, beauty, happiness, strength, and excellent form should, with an unattached mind, establish abundant, well-prepared food and drink.

1047.

1047.

‘‘Nayimasmiṃ loke parasmiṃ vā pana, buddhena seṭṭho va samo va vijjati;

Āhuneyyānaṃ paramāhutiṃ gato, puññatthikānaṃ vipulapphalesina’’nti.

Neither in this world nor in another is one found who is better than or equal to the Buddha. He is the supreme recipient of offerings among those worthy of offerings, for those who desire merit and seek abundant fruit.

1041. Tattha jitindriyanti manacchaṭṭhānaṃ indriyānaṃ bodhimūleyeva aggamaggena jitattā nibbisevanabhāvassa katattā jitindriyaṃ. Abhiññeyyādīnaṃ abhiññeyyādibhāvato anavasesato abhisambuddhattā buddhaṃ. Puripuṇṇavīriyatāya anomanikkamaṃ caturaṅgasamannāgatassa vīriyassa catubbidhasammappadhānassa ca pāripūriyāti attho. Naruttamanti narānaṃ uttamaṃ dvipaduttamaṃ. Kassapanti bhagavantaṃ gottena vadati. Avāpurantaṃ amatassa dvāranti koṇāgamanassa bhagavato sāsanantaradhānato pabhuti pihitaṃ nibbānamahānagarassa dvāraṃ ariyamaggaṃ vivarantaṃ. Devātidevanti sabbesampi devānaṃ atidevaṃ. Satapuññalakkhaṇanti anekasatapuññavasena nibbattamahāpurisalakkhaṇaṃ.

1041. Herein, jitindriyaṃ: because the six faculties headed by the mind were conquered by the supreme path right at the foot of the Bodhi tree, and because the state of being without remainder was effected, he is one with conquered faculties. Buddhaṃ: because he fully awakened without remainder to the things to be directly known, and so on, due to their nature of being things to be directly known. Anomanikkamaṃ: one of unflagging effort on account of possessing complete energy; the meaning is that this is because of the perfection of both the energy endowed with four factors and the fourfold right exertion. Naruttamaṃ: supreme among beings, supreme among bipeds. Kassapaṃ: by this, he refers to the Blessed One by his clan name. Avāpurantaṃ amatassa dvāraṃ: opening the Noble Path—the door to the great city of Nibbāna—which had been closed since the disappearance of the dispensation of the Blessed One Koṇāgamana. Devātidevaṃ: the deva beyond all devas. Satapuññalakkhaṇaṃ: possessing the marks of a great man that arose through the power of many hundreds of meritorious deeds.

1042. Kuñjaranti kilesapaṭisattunimmaddanena kuñjarasadisaṃ, mahānāganti attho. Catunnaṃ oghānaṃ saṃsāramahoghassa taritattā oghatiṇṇaṃ. Suvaṇṇasiṅgīnadabimbasādisanti [Pg.264] siṅgīsuvaṇṇajambunadasuvaṇṇarūpasadisaṃ, kañcanasannibhattacanti attho. Disvāna taṃ khippamahuṃ sucīmanoti taṃ kassapasammāsambuddhaṃ disvā khippaṃ tāvadeva ‘‘sammāsambuddho bhagavā’’ti pasādavasena kilesamalāpagamanena sucimano visuddhamano ahosiṃ, tañca kho tameva disvāna taṃ disvā eva. Subhāsitaddhajanti dhammaddhajaṃ.

1042. Kuñjaraṃ: like a great elephant (kuñjara) because of crushing the enemies, the opposing defilements; the meaning is a great nāga. Oghatiṇṇaṃ: because of having crossed the four floods and the great flood of saṃsāra. Suvaṇṇasiṅgīnadabimbasādisaṃ: like an image of Siṅgī gold and Jambu-river gold; the meaning is having skin with a complexion like gold. Disvāna taṃ khippamahuṃ sucīmano: upon seeing that Perfectly Self-Enlightened One, Kassapa, I quickly, at that very moment, thinking, “The Blessed One is a Perfectly Self-Enlightened One,” through the power of faith and the removal of the stain of defilements, became one with a pure mind, a purified mind; and that indeed happened just by seeing him, only upon seeing him. Subhāsitaddhajaṃ: the banner of the Dhamma.

1043. Tamannapānanti tamhi bhagavati annañca pānañca. Athavāpi cīvaranti atha cīvarampi. Rasasā upetanti rasena upetaṃ sādurasaṃ, uḷāranti attho. Pupphābhikiṇṇamhīti ganthitehi ca aganthikehi ca pupphehi olambanavasena santharaṇavasena ca abhikiṇṇe. Patiṭṭhapesinti paṭipādesiṃ adāsiṃ. Asaṅgamānasoti katthaci alaggacitto so ahanti yojanā.

1043. Tamannapānaṃ: food and drink for that Blessed One. Athavāpi cīvaraṃ: or, also a robe. Rasasā upetaṃ: endowed with taste, having an excellent flavor; the meaning is ‘noble.’ Pupphābhikiṇṇamhi: strewn with flowers, both strung and unstrung, in the manner of hanging down and in the manner of spreading. Patiṭṭhapesiṃ: I provided, I gave. Asaṅgamānaso: I, with a mind unattached to anything whatsoever; this is the syntactical connection.

1044. Saggasoti aparāparūpapattivasena sagge sagge, tatthāpi ca devapure sudassanamahānagare. Ramāmīti kīḷāmi modāmi.

1044. Saggaso: by means of arising again and again in heaven after heaven, and there also in the great city of Sudassana, the city of the devas. Ramāmi: I play, I rejoice.

1045. Etenupāyenāti gopālabrāhmaṇakāle sasāvakasaṅghassa kassapabhagavato yathā asadisadānaṃ adāsiṃ, etena upāyena. Imaṃ niraggaḷaṃ yaññaṃ yajitvā tividhaṃ visuddhanti anāvaṭadvāratāya muttacāgatāya ca niraggaḷaṃ, tīsupi kālesu tīhi dvārehi karaṇakārāpanānussaraṇavidhīhi sampannatāya tividhaṃ, tattha saṃkilesābhāvena visuddhaṃ aparimitadhanapariccāgabhāvena mahācāgatāya yaññaṃ yajitvā, mahādānaṃ datvāti attho. Taṃ pana dānaṃ cirakatampi khettavatthucittānaṃ uḷāratāya antarantarā anussaraṇena attano pākaṭaṃ āsannaṃ paccakkhaṃ viya upaṭṭhitaṃ gahetvā āha ‘‘ima’’nti.

1045. Etenupāyena: by this means, just as I, at the time of being the brahmin Gopāla, gave an incomparable gift to the Blessed One Kassapa together with his community of disciples. Imaṃ niraggaḷaṃ yaññaṃ yajitvā tividhaṃ visuddhaṃ: the meaning is ‘having performed a great sacrifice, having given a great gift.’ Herein, niraggaḷaṃ (unobstructed) is said because of having an unclosed door and due to open-handed generosity; tividhaṃ (threefold) because of being endowed in the three time periods, by the three doors, with the methods of doing oneself, causing others to do, and repeatedly recollecting; visuddhaṃ (pure) because of the absence of defilements. And ‘having performed a great sacrifice’ means because of the relinquishing of immeasurable wealth and great generosity. Though that gift was made long ago, due to the greatness of the field of merit, the offering, and the mind, and through repeated recollection from time to time, he said imaṃ (this), taking it as having appeared to himself as manifest, near, and as if directly perceived.

1046. Evaṃ devaputto attanā katakammaṃ therassa kathetvā idāni tādisāya sampattiyā parepi patiṭṭhāpetukāmataṃ tathāgate ca uttamaṃ attano pasādabahumānaṃ pavedento ‘‘āyuñca vaṇṇañcā’’tiādinā gāthādvayamāha. Tattha abhikaṅkhatāti icchantena. Munīti theraṃ ālapati.

1046. Thus, the devaputta, having recounted to the Elder the kamma done by himself, now wishing to establish others also in such an attainment and wishing to declare his own supreme confidence and great respect for the Tathāgata, spoke the pair of verses beginning with āyuñca vaṇṇañca. Therein, abhikaṅkhatā means ‘by one who desires.’ By Muni, he addresses the Elder.

1047. Nayimasmiṃ loketi devaputto attano paccakkhabhūtaṃ lokaṃ vadati. Parasminti tato aññasmiṃ. Etena sabbepi sadevake loke [Pg.265] dasseti. Samo ca vijjatīti seṭṭho tāva tiṭṭhatu, samo eva na vijjatīti attho. Āhuneyyānaṃ paramāhutiṃ gatoti imasmiṃ loke yattakā āhuneyyā nāma, tesu sabbesu paramāhutiṃ paramaṃ āhuneyyabhāvaṃ gato. ‘‘Dakkhiṇeyyānaṃ paramaggataṃ gato’’ti vā pāṭho, tattha paramaggatanti paramaṃ aggabhāvaṃ, aggadakkhiṇeyyabhāvanti attho. Kesanti āha ‘‘puññatthikānaṃ vipulapphalesina’’nti, puññena atthikānaṃ vipulaṃ mahantaṃ puññaphalaṃ icchantānaṃ, tathāgato eva lokassa puññakkhettanti dasseti. Keci pana ‘‘āhuneyyānaṃ paramaggataṃ gato’’ti paṭhanti, soyevattho.

1047. By imasmiṃ loke, the devaputta speaks of the world that has become directly manifest to him. By parasmiṃ, he means in another world than that. By this, he shows that even in the entire world with its devas, an equal does not exist. As for samo vā vijjati: let alone a superior one, even an equal does not exist—this is the meaning. As for āhuneyyānaṃ paramāhutiṃ gato: in this world, however many there are who are called āhuneyya (worthy of offerings), among all of them, he has attained the supreme state of being worthy of offerings. Or, there is the reading dakkhiṇeyyānaṃ paramaggataṃ gato. Therein, paramaggataṃ means the supreme, excellent state, the state of being the foremost one worthy of gifts—this is the meaning. Of whom? He says, puññatthikānaṃ vipulapphalesinaṃ: of those who have need of merit, who desire an abundant and great fruit of merit. He shows that the Tathāgata alone is the field of merit for the world. Some, however, recite āhuneyyānaṃ paramaggataṃ gato; the meaning is the very same.

Evaṃ kathentameva taṃ thero kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittañca ñatvā saccāni pakāsesi. So saccapariyosāne sotāpattiphale patiṭṭhahi. Atha thero manussalokaṃ āgantvā bhagavato tamatthaṃ attanā ca devaputtena ca kathitaniyāmeneva ārocesi. Satthā tamatthaṃ aṭṭhuppattiṃ katvā sampattapariyāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

Even while he was thus speaking, the Elder, knowing that the devaputta's mind was receptive, soft, free from hindrances, uplifted, and confident, declared the Truths. At the conclusion of the discourse on the Truths, he was established in the fruit of stream-entry. Then the Elder, having returned to the human world, reported that matter to the Blessed One in the very manner it had been discussed by himself and the devaputta. The Teacher, having made that matter the occasion, taught the Dhamma to the assembled company. That teaching was of benefit to the great assembly.

Mahārathavimānavaṇṇanā niṭṭhitā.

The commentary on the Mahāratha Vimāna is concluded.

Iti paramatthadīpaniyā khuddakaṭṭhakathāya vimānavatthusmiṃ

Thus in the Paramatthadīpanī, the commentary on the Vimānavatthu,

Cuddasavatthupaṭimaṇḍitassa pañcamassa mahārathavaggassa

of the fifth chapter, the Mahārathavagga, adorned with fourteen stories,

Atthavaṇṇanā niṭṭhitā.

the commentary on the meaning is concluded.

6. Pāyāsivaggo

6. The Pāyāsi Chapter

1. Paṭhamaagāriyavimānavaṇṇanā

1. The Commentary on the First Householder's Celestial Mansion

Yathā vanaṃ cittalataṃ pabhāsatīti agāriyavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena rājagahe ekaṃ kulaṃ ubhatopasannaṃ hoti sīlācārasampannaṃ opānabhūtaṃ bhikkhūnaṃ bhikkhunīnaṃ. Te dve jayampatikā ratanattayaṃ uddissa yāvajīvaṃ puññāni katvā tato cutā tāvatiṃsesu nibbattiṃsu, tesaṃ dvādasayojanikaṃ kanakavimānaṃ nibbatti. Te tattha dibbasampattiṃ anubhavanti. Athāyasmā [Pg.266] mahāmoggallānotiādi heṭṭhā vuttanayeneva veditabbaṃ.

The Householder's Celestial Mansion is the story that begins with the verse: 'Just as the Cittalata forest shines...' What is its origin? The Blessed One was dwelling at Rājagaha in the Veḷuvana, the Bamboo Grove. At that time in Rājagaha, there was a certain family in which both husband and wife had faith, were endowed with virtue and good conduct, and were like a wellspring of support for the bhikkhus and bhikkhunīs. Those two, husband and wife, having directed their minds to the Three Jewels, performed meritorious deeds throughout their lives and, upon passing away from here, were reborn among the Tāvatiṃsa devas. For them, a golden celestial mansion twelve yojanas in extent arose. There, they enjoy divine bliss. The passage beginning with 'Then, the Venerable Mahāmoggallāna...' should be understood in the manner already stated.

1048.

1048.

‘‘Yathā vanaṃ cittalataṃ pabhāsati, uyyānaseṭṭhaṃ tidasānamuttamaṃ;

Tathūpamaṃ tuyhamidaṃ vimānaṃ, obhāsayaṃ tiṭṭhati antalikkhe.

“Just as the Cittalata forest shines, the finest of gardens, supreme among the gods, so too, like that, is this mansion of yours, which stands in the sky, illuminating it.

1049.

1049.

‘‘Deviddhipattosi mahānubhāvo, manussabhūto kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvo, vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“You have obtained divine power and are of great might. When you were a human being, what merit did you make? By what means are you so radiant in power, and your complexion shines in all directions?”

Thero pucchi.

Thus the Elder asked.

1050.

1050.

‘‘So devaputto attamano, moggallānena pucchito;

Pañhaṃ puṭṭho viyākāsi, yassa kammassidaṃ phalaṃ’’.

That devaputta, pleased in mind, being questioned by Moggallāna, explained when asked of which kamma this is the fruit:

1051.

1051.

‘‘Ahañca bhariyā ca manussaloke, opānabhūtā gharamāvasimha;

Annañca pānañca pasannacittā, sakkacca dānaṃ vipulaṃ adamha.

“My wife and I, in the human world, lived in a house, being a wellspring of support. With pleased minds, we respectfully gave a vast gift of food and drink.

1052.

1052.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By that, my complexion is like this... and my complexion shines in all directions.”

Attano sampattiṃ byākāsi. Gāthāsupi apubbaṃ natthi.

He explained his own attainment. In the verses also, there is nothing new.

Paṭhamaagāriyavimānavaṇṇanā niṭṭhitā.

The Commentary on the First Householder's Celestial Mansion is concluded.

2. Dutiyaagāriyavimānavaṇṇanā

2. The Commentary on the Second Householder's Celestial Mansion

Yathā [Pg.267] vanaṃ cittalatanti dutiyaagāriyavimānaṃ. Etthāpi aṭṭhuppatti anantarasadisāva.

The Second Householder's Celestial Mansion is the story that begins: 'Yathā vanaṃ cittalataṃ'. Here too, the origin of the story is just like the immediately preceding one.

1054.

1054.

‘‘Yathā vanaṃ cittalataṃ pabhāsati, uyyānaseṭṭhaṃ tidasānamuttamaṃ;

Tathūpamaṃ tuyhamidaṃ vimānaṃ, obhāsayaṃ tiṭṭhati antalikkhe.

“Just as the Cittalata forest shines, the finest of gardens, supreme among the gods, so too, like that, is this mansion of yours, which stands in the sky, illuminating it.

1055.

1055.

‘‘Deviddhipattosi mahānubhāvo,Manussabhūto kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvo,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – pucchi;

“You have obtained divine power and are of great might. When you were a human being, what merit did you make? By what means are you so radiant in power, and your complexion shines in all directions?” he asked.

1056.

1056.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That devaputta, with a delighted mind... explained of which kamma this is the fruit.

1057.

1057.

‘‘Ahañca bhariyā ca manussaloke, opānabhūtā gharamāvasimha;

Annañca pānañca pasannacittā, sakkacca dānaṃ vipulaṃ adamha.

“My wife and I in the human world, lived in a home that was like a public well; with delighted minds, we gave food and drink, a great gift, respectfully.”

1058.

1058.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“Through that, my appearance is such... and my radiance shines in all directions.”

Attano sampattiṃ byākāsi. Gāthāsupi apubbaṃ natthi.

He declared his own prosperous attainment. In the verses, there is nothing new.

Dutiyaagāriyavimānavaṇṇanā niṭṭhitā.

The Commentary on the Second Householder's Celestial Mansion is concluded.

3. Phaladāyakavimānavaṇṇanā

3. The Commentary on the Fruit-Giver's Celestial Mansion

Uccamidaṃ maṇithūṇanti phaladāyakavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena rañño bimbisārassa akāle ambaphalāni paribhuñjituṃ icchā uppajji. So ārāmapālaṃ āha – ‘‘mayhaṃ kho, bhaṇe, ambaphalesu icchā uppannā, tasmā ambāni me ānetvā [Pg.268] dehī’’ti. ‘‘Deva, natthi ambesu ambaphalaṃ, apicāhaṃ tathā karomi, sace devo kiñci kālaṃ āgameti, yathā ambā na cirasseva phalaṃ gaṇhantī’’ti. ‘‘Sādhu, bhaṇe, tathā karohī’’ti. Ārāmapālo ārāmaṃ gantvā ambarukkhamūlesu paṃsuṃ apanetvā tādisaṃ paṃsuṃ ākiri, tādisañca udakaṃ āsiñci, yathā na cirasseva ambarukkhā sacchinnapattā ahesuṃ. Atha naṃ paṃsuṃ apanetvā phārusakakasaṭamissakaṃ pākatikaṃ paṃsuṃ ākiritvā sādhukaṃ udakaṃ adāsi. Tadā ambarukkhā na cireneva korakitā pallavitā kuṭamalakajātā hutvā pupphiṃsu, atha salāṭukajātā hutvā phalāni gaṇhiṃsu. Tatthekasmiṃ ambarukkhe paṭhamataraṃ cattāri phalāni manosilācuṇṇapiñjaravaṇṇāni sampannagandharasāni pariṇatāni ahesuṃ.

The Fruit-Giver's Celestial Mansion is the story that begins: 'This lofty, jeweled pillar...' What is its origin? The Blessed One was dwelling at Rājagaha, in the Veḷuvana. At that time, a desire arose in King Bimbisāra to eat mango fruits out of season. He said to the park keeper, 'Here, my good man, a desire for mango fruits has arisen in me. Therefore, bring mangoes and give them to me.' 'Your Majesty, there are no mango fruits on the mango trees. However, if Your Majesty waits for a short time, I will act in such a way that the mango trees will bear fruit before long.' 'Good, my good man, do so.' The park keeper, having gone to the park, removed the soil at the base of the mango trees, scattered a certain kind of soil, and poured a certain kind of water, so that before long the mango trees shed their leaves. Then, having removed that soil, he scattered ordinary soil mixed with fine refuse and gave it sweet water. Then, before long, the mango trees, having become budded, sprouted, and formed flower-buds, blossomed. After that, having formed unripe fruits, they bore ripe fruits. There, on one mango tree, four fruits ripened first, having a color like powdered realgar and gold, and endowed with perfect fragrance and taste.

So tāni gahetvā ‘‘rañño dassāmī’’ti gacchanto antarāmagge āyasmantaṃ mahāmoggallānaṃ piṇḍāya caramānaṃ disvā cintesi ‘‘imāni ambāni aggaphalabhūtāni imassa ayyassa dassāmi, kāmaṃ maṃ rājā hanatu vā pabbājetu vā, rañño hi dinne diṭṭhadhamme pūjāmattaṃ appamattakaṃ phalaṃ, ayyassa dinne pana diṭṭhadhammikampi samparāyikampi aparimāṇaṃ phalaṃ bhavissatī’’ti. Evaṃ pana cintetvā tāni phalāni therassa datvā rājānaṃ upasaṅkamitvā rañño tamatthaṃ ārocesi. Taṃ sutvā rājā rājapurise āṇāpesi ‘‘vīmaṃsatha tāva, bhaṇe, yathāyaṃ āhā’’ti. Thero pana tāni phalāni bhagavato upanāmesi. Bhagavā tesu ekaṃ sāriputtattherassa, ekaṃ mahāmoggallānattherassa, ekaṃ mahākassapattherassa datvā ekaṃ attanā paribhuñji. Purisā taṃ pavattiṃ rañño ārocesuṃ.

He took those mangoes and, thinking, 'I will offer them to the king,' set off. Along the way, he saw the Venerable Mahāmoggallāna going for alms-food and thought, 'These mangoes are the foremost fruits—I will give them to this noble one. Let the king kill me or banish me as he wishes. For if given to the king, the result in this present existence will be a mere offering, only a small fruit. But if given to the noble one, the result, both in this present life and in the future, will be immeasurable.' Having thought thus, he gave those fruits to the Elder and, having approached the king, informed him of the matter. Upon hearing this, the king ordered his men, 'My good men, first investigate in accordance with what this man has said.' The Elder, however, offered those fruits to the Blessed One. The Blessed One gave one of them to the Elder Sāriputta, one to the Elder Mahāmoggallāna, and one to the Elder Mahākassapa, and consumed one Himself. The men reported that event to the king.

Rājā taṃ sutvā ‘‘dhīro vatāyaṃ puriso, yo attano jīvitampi pariccajitvā puññapasuto ahosi, attano parissamañca ṭhānagatameva akāsī’’ti tuṭṭhacitto tassa ekaṃ gāmavaraṃ vatthālaṅkārādīni ca datvā ‘‘yaṃ tayā bhaṇe ambaphaladānena puññaṃ pasutaṃ, tato me pattiṃ dehī’’ti āha. So ‘‘demi, deva, yathāsukhaṃ pattiṃ gaṇhāhī’’ti avoca. Ārāmapālo aparabhāge kālaṃ katvā tāvatiṃsesu uppajji[Pg.269], tassa soḷasayojanikaṃ kanakavimānaṃ nibbatti sattasatakūṭāgārapaṭimaṇḍitaṃ. Taṃ disvā āyasmā mahāmoggallāno pucchi –

The king, having heard this, thought, 'Indeed, this man is wise, who, having given up even his own life, became devoted to merit and has made his own effort fruitful.' With a delighted mind, he gave him an excellent village, along with clothes, ornaments, and so forth, and said, 'My good man, give me a share of the merit you have acquired by the gift of the mango fruits.' He replied, 'I give it, Your Majesty. Take a share as you please.' The park-keeper, at a later time, passed away and was reborn in the Tāvatiṃsa heaven. For him, a golden mansion of sixteen yojanas arose, adorned with seven hundred peaked mansions. Seeing this, the Venerable Mahāmoggallāna asked:

1060.

1060.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ, samantato soḷasa yojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

This lofty, gem-pillared mansion is sixteen yojanas all around; there are seven hundred splendid peaked mansions with beryl pillars, overlaid with gold, and beautiful.

1061.

1061.

‘‘Tatthacchasi pivasi khādasi ca, dibbā ca vīṇā pavadanti vagguṃ;

Aṭṭhaṭṭhakā sikkhitā sādhurūpā, dibbā ca kaññā tidasacarā uḷārā;

Naccanti gāyanti pamodayanti.

There you dwell, drink, and eat, and divine lutes play sweetly. Eight times eight divine maidens, well-trained and of beautiful form, magnificent dwellers among the Thirty-three, dance, sing, and rejoice.

1062.

1062.

‘‘Deviddhipattosi mahānubhāvo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

You have attained divine power and are of great might... and your complexion shines in all directions.

1063.

1063.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That devaputta, with a pleased mind... explained the question he was asked: 'Of what kamma is this the fruit?'

1064.

1064.

‘‘Phaladāyī phalaṃ vipulaṃ labhati, dadamujugatesu pasannamānaso;

So hi pamodati saggagato tidive, anubhoti ca puññaphalaṃ vipulaṃ.

A giver of fruit, with a mind serene towards the upright, obtains abundant fruit; gone to heaven, he rejoices in the realm of the Thirty-three and experiences the abundant fruit of merit.

1065.

1065.

‘‘Tavevāhaṃ mahāmuni, adāsiṃ caturo phale.

To you, great sage, I gave four fruits.

1066.

1066.

‘‘Tasmā hi phalaṃ alameva dātuṃ, niccaṃ manussena sukhatthikena;

Dibbāni vā patthayatā sukhāni, manussasobhaggatamicchatā vā.

Therefore, it is indeed fitting for a person desiring happiness to always give fruit, whether aspiring for divine pleasures or desiring human good fortune.

1067.

1067.

‘‘Tena [Pg.270] metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. – sopissa byākāsi;

‘By that, my complexion is such... and my complexion shines in all directions.’ Thus he too explained to him.

1061. Tattha aṭṭhaṭṭhakāti ekekasmiṃ kūṭāgāre aṭṭhaṭṭhakā catusaṭṭhiparimāṇā. Sādhurūpāti rūpasampattiyā ca sīlācārasampattiyā ca sikkhāsampattiyā ca sundarasabhāvā. Dibbā ca kaññāti devaccharāyo. Tidasacarāti tidasesu sukhācārā sukhavihāriniyo. Uḷārāti uḷāravibhavā.

1061. Therein, ‘eight eights’ means in each peaked mansion there are eight eights, sixty-four in number. ‘Of beautiful form’ means of beautiful nature due to perfection of form, perfection of virtue and conduct, and perfection of training. ‘And divine maidens’ means celestial nymphs. ‘Who move among the Thirty-three’ means those of pleasant conduct, who dwell happily among the Thirty-three. ‘Magnificent’ means possessing magnificent splendor.

1064. Phaladāyīti attanā ambaphalassa dinnattā attānaṃ sandhāya vadati. Phalanti puññaphalaṃ. Vipulanti mahantaṃ labhati manussaloke patiṭṭhitoti adhippāyo. Dadanti dadanto dānahetu. Ujugatesūti ujupaṭipannesu. Saggagatoti uppajjanavasena saggaṃ gato, tatthāpi tidive tāvatiṃsabhavane anubhoti ca puññaphalaṃ vipulaṃ yathāhaṃ, evaṃ aññopīti attho.

1064. ‘A giver of fruit’: he speaks referring to himself, because he himself had given a mango fruit. ‘Fruit’ means the fruit of merit. ‘Abundant’: the intention is that, being established in the human world, he obtains great fruit. ‘Giving’ (dadaṃ) means giving, on account of the gift. ‘To the upright’ means to those of upright conduct. ‘Gone to heaven’ means gone to heaven by way of rebirth; and there too, in the Tāvatiṃsa heaven, just as I experience the abundant fruit of merit, so too do others. This is the meaning.

1066. Tasmāti yasmā catunnaṃ phalānaṃ dānamattena īdisī sampatti adhigatā, tasmā. Alameva yuttameva. Niccanti sabbakālaṃ. Dibbānīti devalokapariyāpannāni. Manussasobhaggatanti manussesu subhagabhāvaṃ. Sesaṃ vuttanayameva.

1066. Regarding ‘Therefore’: because such prosperity was attained merely by the giving of four fruits, for that reason. ‘Indeed fitting’ means it is indeed proper. ‘Always’ means at all times. ‘Divine’ means pertaining to the deva world. ‘Human good fortune’ means the state of being fortunate among humans. The rest is as has been explained.

Phaladāyakavimānavaṇṇanā niṭṭhitā.

The commentary on the Mansion of the Giver of Fruit is concluded.

4. Paṭhamaupassayadāyakavimānavaṇṇanā

4. The Commentary on the First Mansion of the Giver of Lodging

Cando yathā vigatavalāhake nabheti upassayadāyakavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena aññataro bhikkhu gāmakāvāse vassaṃ vasitvā vutthavasso pavāretvā bhagavantaṃ vandituṃ rājagahaṃ gacchanto antarāmagge sāyaṃ aññataraṃ gāmaṃ pavisitvā vasanaṭṭhānaṃ pariyesanto aññataraṃ upāsakaṃ disvā pucchi – ‘‘upāsaka, imasmiṃ gāme atthi kiñci pabbajitānaṃ vasanayoggaṭṭhāna’’nti. Upāsako pasannacitto gehaṃ gantvā bhariyāya saddhiṃ mantetvā therassa [Pg.271] vasanayoggaṃ ṭhānaṃ paricchinditvā tattha āsanaṃ paññāpetvā pādodakaṃ pādapīṭhaṃ upaṭṭhapetvā theraṃ pavesetvā tasmiṃ pāde dhovante padīpaṃ ujjāletvā mañce paccattharaṇāni paññāpetvā adāsi. Svātanāya ca nimantetvā therassa dutiyadivase bhojetvā pānakatthāya guḷapiṇḍañca datvā theraṃ gacchantaṃ anugantvā nivatti. So aparena samayena saha bhariyāya kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Taṃ āyasmā mahāmoggallāno dvīhi gāthāhi paṭipucchi –

‘Just as the moon shines in the sky free from clouds’ is the Mansion of the Giver of Lodging. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove. At that time, a certain bhikkhu, having spent the rains in a village dwelling, and having completed the rains-residence and performed the Pavāraṇā ceremony, was going to Rājagaha to pay homage to the Blessed One. In the evening, on the way, he entered a certain village and, seeking a lodging place, saw a certain lay follower and asked, “Lay follower, is there any suitable lodging place for renunciants in this village?” The lay follower, with a serene mind, went home, consulted with his wife, designated a suitable lodging place for the elder, arranged a seat there, set out water for washing feet and a footstool, and invited the elder inside. While the elder was washing his feet, he lit a lamp, arranged bedding on the couch, and offered it. He also invited the elder for the next day, fed him on the second day, and gave him a lump of jaggery for a drink. As the elder departed, he followed him for a while before turning back. Later, that lay follower, together with his wife, passed away and was reborn in the Tāvatiṃsa heaven, in a golden mansion twelve yojanas in extent. The Venerable Mahāmoggallāna questioned him with two verses:

1069.

1069.

‘‘Cando yathā vigatavalāhake nabhe, obhāsayaṃ gacchati antalikkhe;

Tathūpamaṃ tuyhamidaṃ vimānaṃ, obhāsayaṃ tiṭṭhati antalikkhe.

“Just as the moon, in a sky free from clouds, shining, travels through the atmosphere; so, comparable to that, this mansion of yours, shining, stands in the atmosphere.”

1070.

1070.

‘‘Deviddhipattosi mahānubhāvo, manussabhūto kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvo, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“You have attained divine power and are of great might. When you were a human being, what merit did you perform? By what means are you of such radiant power, and your complexion shines in all directions?”

So devaputto imāhi gāthāhi byākāsi –

That devaputta replied with these verses:

1071.

1071.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That devaputta, delighted… explained of what action this is the fruit.

1072.

1072.

‘‘Ahañca bhariyā ca manussaloke, upassayaṃ arahato adamha;

Annañca pānañca pasannacittā, sakkacca dānaṃ vipulaṃ adamha.

“In the human world, my wife and I gave lodging to an Arahant. With serene minds, we gave food and drink; we respectfully gave an ample gift.”

1073.

1073.

‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.Tattha gāthāsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva;

“By that, my complexion is such... and my complexion shines in all directions.” Therein, whatever is to be said concerning the verses, that is in the same manner as has been explained previously.

Paṭhamaupassayadāyakavimānavaṇṇanā niṭṭhitā.

The commentary on the First Mansion of the Giver of Lodging is concluded.

5. Dutiyaupassayadāyakavimānavaṇṇanā

5. The Commentary on the Second Mansion of the Giver of Lodging

Sūriyo [Pg.272] yathā vigatavalāhake nabheti dutiyaupassayadāyakavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena sambahulā bhikkhū gāmakāvāse vassaṃ vasitvā bhagavantaṃ dassanāya rājagahaṃ uddissa gacchantā sāyaṃ aññataraṃ gāmaṃ sampāpuṇiṃsu. Sesaṃ anantaravimānasadisameva.

‘Just as the sun in a cloudless sky’ is the Second Mansion of the Giver of Lodging. What is its origin? The Blessed One was dwelling at Rājagaha in the Veḷuvana, the Bamboo Grove. At that time, many bhikkhus, having spent the rains-retreat in a village monastery, were heading towards Rājagaha to see the Blessed One, and in the evening, they arrived at a certain village. The remainder is just the same as the immediately preceding mansion story.

1075.

1075.

‘‘Sūriyo yathā vigatavalāhake nabhe…pe….(Yathā purimavimānaṃ, tathā vitthāretabbaṃ;

)

“Just as the sun in a cloudless sky…” (To be expanded as in the previous mansion.)

1079.

1079.

‘‘Vaṇṇo ca me sabbadisā pabhāsatī’’ti.Tattha gāthāsupi apubbaṃ natthi;

“And my complexion shines in all directions.” Therein, in the verses also, there is nothing new.

Dutiyaupassayadāyakavimānavaṇṇanā niṭṭhitā.

The commentary on the Second Mansion of the Giver of Lodging is concluded.

6. Bhikkhādāyakavimānavaṇṇanā

6. The Commentary on the Mansion of the Giver of Alms-food

Uccamidaṃ maṇithūṇaṃ vimānanti bhikkhādāyakavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena aññataro bhikkhu addhānamaggapaṭipanno aññataraṃ gāmaṃ piṇḍāya paviṭṭho ekassa gharaddhāre aṭṭhāsi. Tattha aññataro puriso dhotahatthapādo ‘‘bhuñjissāmī’’ti nisinno bhojanaṃ upanetvā pātiyā pakkhitte taṃ bhikkhuṃ disvā pātiyā bhattaṃ tassa bhikkhuno patte ākiranto tena ‘‘ekadesameva dehī’’ti vuttopi sabbameva ākiri. So bhikkhu anumodanaṃ vatvā pakkāmi. So puriso ‘‘chātajjhattassa bhikkhuno mayā abhuñjitvā bhattaṃ dinna’’nti anussaranto uḷāraṃ pītisomanassaṃ paṭilabhi. So aparabhāge kālaṃ katvā tāvatiṃsesu dvādasayojanike kanakavimāne nibbatti. Taṃ āyasmā mahāmoggallānatthero devacārikaṃ caranto mahatiyā deviddhiyā virocamānaṃ disvā imāhi gāthāhi paṭipucchi –

‘This lofty mansion with jewel pillars’ is the Mansion of the Giver of Alms-food. What was its origin? The Blessed One was dwelling at Rājagaha in the Veḷuvana, the Bamboo Grove. At that time, a certain bhikkhu who was on a long journey entered a certain village for alms-food and stood at the door of a house. There, a certain man with washed hands and feet was seated, thinking, “I will eat.” Having had food brought and placed in his bowl, he saw that bhikkhu and, although told by that bhikkhu, “Give only a portion,” he poured all the food from his bowl into the bhikkhu’s alms-bowl. That bhikkhu, having given the anumodanā blessing, departed. That man, repeatedly recollecting, “I, without eating myself, have given food to a hungry bhikkhu,” obtained great joy and gladness. He, at a later time, passed away and was reborn in the Tāvatiṃsa deva realm in a golden mansion twelve yojanas in size. The Venerable Mahāmoggallāna, while wandering on a tour of the deva realm, saw him shining with great divine power and questioned him with these verses:

1081.

1081.

‘‘Uccamidaṃ [Pg.273] maṇithūṇaṃ vimānaṃ, samantato dvādasa yojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

“This lofty celestial mansion with jeweled pillars is twelve yojanas all around; there are seven hundred splendid pinnacled dwellings with beryl pillars, beautiful and overlaid with gold.

1082.

1082.

‘‘Deviddhipattosi mahānubhāvo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“You have attained divine power and are of great might… and your radiance illuminates all directions.”

Sopi tassa imāhi gāthāhi byākāsi –

That divine being, too, answered him with these verses:

1083.

1083.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

“That divine being, pleased… of what deed is this the fruit?”

1084.

1084.

‘‘Ahaṃ manussesu manussabhūto, disvāna bhikkhuṃ tasitaṃ kilantaṃ;

Ekāhaṃ bhikkhaṃ paṭipādayissaṃ, samaṅgi bhattena tadā akāsiṃ.

“When I was a human being among humans, having seen a bhikkhu who was thirsty and weary, I provided a single portion of alms; at that time, I made it complete with food.

1085.

1085.

‘‘Tena metādiso vaṇṇo…pe… vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“Because of that, such is my radiance… and my radiance illuminates all directions.”

1084. Tattha ekāhaṃ bhikkhanti ekaṃ ahaṃ bhikkhāmattaṃ, ekaṃ bhattavaḍḍhitakanti attho. Paṭipādayissanti paṭipādesiṃ adāsiṃ. Samaṅgi bhattenāti bhattena samaṅgībhūtaṃ, laddhabhikkhanti attho. Evaṃ mahāthero tena devaputtena attano sucaritakamme pakāsite saparivārassa tassa dhammaṃ desetvā manussalokamāgato, taṃ pavattiṃ sammāsambuddhassa kathesi. Satthā taṃ aṭṭhuppattiṃ katvā sampattamahājanassa dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

1084. Therein, the meaning of 'ekāhaṃ bhikkhaṃ' is: 'I gave a single portion of alms,' 'a single portion of food served up.' 'Paṭipādayissaṃ' means 'I provided,' 'I gave.' 'Samaṅgi bhattena' means 'endowed with food'; the meaning is that he had received his alms-food. Thus, the Great Elder, after that divine being had declared his own well-done deed, taught the Dhamma to him and his retinue, returned to the human world, and related that account to the Perfectly Self-Enlightened One. The Teacher, having made that the origin story, taught the Dhamma to the great assembly that had gathered. That teaching was beneficial to the great assembly.

Bhikkhādāyakavimānavaṇṇanā niṭṭhitā.

The Explanation of the Bhikkhādāyaka Celestial Mansion is concluded.

7. Yavapālakavimānavaṇṇanā

7. The Explanation of the Yavapālaka Celestial Mansion

Uccamidaṃ [Pg.274] maṇithūṇaṃ vimānanti yavapālakavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena rājagahe aññataro duggatadārako yavakhettaṃ rakkhati. So ekadivasaṃ pātarāsatthāya kummāsaṃ labhitvā ‘‘khettaṃ gantvā bhuñjissāmī’’ti taṃ kummāsaṃ gahetvā yavakhettaṃ gantvā rukkhamūle nisīdi. Tasmiṃ khaṇe aññataro khīṇāsavatthero maggappaṭipanno upakaṭṭhe kāle taṃ ṭhānaṃ patvā yavapālakena nisinnaṃ rukkhamūlaṃ upasaṅkami. Yavapālako velaṃ oloketvā ‘‘kacci, bhante, āhāro laddho’’ti āha. Thero tuṇhī ahosi. So aladdhabhāvaṃ ñatvā ‘‘bhante, upakaṭṭhā velā, piṇḍāya caritvā bhuñjituṃ na sakkā, mayhaṃ anukampāya imaṃ kummāsaṃ paribhuñjathā’’ti vatvā therassa taṃ kummāsaṃ adāsi. Thero taṃ anukampanto tassa passantasseva taṃ paribhuñjitvā anumodanaṃ vatvā pakkāmi. Sopi dārako ‘‘sudinnaṃ vata mayā īdisassa kummāsadānaṃ dadantenā’’ti cittaṃ pasādetvā aparabhāge kālaṃ katvā tāvatiṃsabhavane vuttanayeneva vimāne nibbatti. Taṃ āyasmā mahāmoggallānatthero imāhi gāthāhi paṭipucchi –

“This lofty celestial mansion with jeweled pillars” refers to the story of the Yavapālaka celestial mansion. What was its origin? The Blessed One was dwelling at Rājagaha, in the Bamboo Grove. At that time, in Rājagaha, a certain poor boy guarded a barley field. One day, having received a barley cake for his morning meal, he thought, “I will go to the field and eat.” Taking that barley cake, he went to the barley field and sat down at the foot of a tree. At that moment, a certain Arahant Elder, traveling along the path, arrived at that place when the time for the meal was near and approached the foot of the tree where the barley-guard was sitting. The barley-guard, observing the time, asked, “Venerable sir, have you received any food?” The Elder remained silent. Knowing that he had not received any, the boy said, “Venerable sir, the time is near; it is not possible to go for alms and then eat. Out of compassion for me, please partake of this barley cake.” Having said this, he gave that barley cake to the Elder. The Elder, feeling compassion for him, ate it while the boy watched, then spoke words of appreciation and departed. That boy, too, with his mind gladdened, thought, “Indeed, a gift well given by me—this offering of a barley cake to such a noble one!” Later, having passed away, he was reborn in the Tāvatiṃsa realm, in a celestial mansion, in the manner already described. The Venerable Mahāmoggallāna questioned him with these verses:

1087.

1087.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“This lofty celestial mansion with jeweled pillars… and your radiance illuminates all directions.”

Sopi tassa imāhi gāthāhi byākāsi –

He, too, replied to the Elder with these verses:

1089. ‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

1089. “That divine being, with a joyful mind… of what deed is this the fruit?”

1090.

1090.

‘‘Ahaṃ manussesu manussabhūto, ahosiṃ yavapālako;

Addasaṃ virajaṃ bhikkhuṃ, vippasannamanāvilaṃ.

“When I was a human being among humans, I was a barley-guard. I saw a stainless bhikkhu, with a mind utterly serene and untroubled.

1091.

1091.

‘‘Tassa adāsahaṃ bhāgaṃ, pasanno sehi pāṇibhi;

Kummāsapiṇḍaṃ datvāna, modāmi nandane vane.

“To him I gave a portion, gladdened, with my own hands. Having given a barley cake, I now rejoice in the Nandana Grove.”

1092.

1092.

‘‘Tena [Pg.275] metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“Because of that, such is my radiance… and my radiance illuminates all directions.”

Tattha gāthāsupi apubbaṃ natthi.

Therein, in the verses also, there is nothing new.

Yavapālakavimānavaṇṇanā niṭṭhitā.

The Commentary on the Yavapālaka Celestial Mansion is concluded.

8. Paṭhamakuṇḍalīvimānavaṇṇanā

8. The Commentary on the First Kuṇḍalī Celestial Mansion

Alaṅkato malyadharo suvatthoti kuṇḍalīvimānaṃ. Tassa kā upatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena dve aggasāvakā saparivārā kāsīsu cārikaṃ carantā sūriyatthaṅgamanavelāyaṃ aññataraṃ vihāraṃ pāpuṇiṃsu. Taṃ pavattiṃ sutvā tassa vihārassa gocaragāme aññataro upāsako there upasaṅkamitvā vanditvā pādadhovanaṃ pādabbhañjanatelaṃ mañcapīṭhaṃ paccattharaṇaṃ padīpiyañca upanetvā svātanāya ca nimantetvā dutiyadivase mahādānaṃ pavattesi, therā tassa anumodanaṃ vatvā pakkamiṃsu. So aparena samayena kālaṃ katvā tāvatiṃsesu dvādasayojanike kanakavimāne nibbatti. Taṃ āyasmā mahāmoggallānatthero imāhi gāthāhi paṭipucchi –

Adorned, wearing garlands, well-dressed—this is the Kuṇḍalī Celestial Mansion story. What was its origin? The Blessed One was dwelling near Sāvatthī, in Jeta's Grove. At that time, the two chief disciples, together with their retinues, while wandering on tour in the Kāsī country, arrived at a certain monastery at the time of sunset. Hearing of this matter, a certain lay follower from the alms-resort village of that monastery approached the elders, paid homage, and having brought water for washing their feet, oil for anointing their feet, a couch and a seat, a bedspread, and a lamp, he also invited them for the next day. On the second day, he made a great offering. The elders, having given a discourse of appreciation to him, departed. At a later time, that lay follower passed away and was reborn in the Tāvatiṃsa heaven in a golden celestial mansion twelve yojanas in extent. The Venerable Mahāmoggallāna questioned him with these verses:

1094.

1094.

‘‘Alaṅkato malyadharo suvattho, sukuṇḍalī kappitakesamassu;

Āmuttahatthābharaṇo yasassī, dibbe vimānamhi yathāpi candimā.

“Adorned, wearing garlands, well-clothed, with beautiful earrings, hair and beard well-trimmed; wearing hand ornaments, glorious, you shine in your divine celestial mansion like the moon.

1095.

1095.

‘‘Dibbā ca vīṇā pavadanti vagguṃ, aṭṭhaṭṭhakā sikkhitā sādhurūpā;

Dibbā ca kaññā tidasacarā uḷārā, naccanti gāyanti pamodayanti.

“Divine lutes play sweetly, and sixty-four skilled and graceful divine maidens, splendid celestial wanderers, dance, sing, and delight you.

1096.

1096.

‘‘Deviddhipattosi mahānubhāvo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“You have attained divine power and are of great might… and your complexion illuminates all directions.”

Sopi [Pg.276] tassa imāhi gāthāhi byākāsi –

He too answered him with these verses:

1097. ‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

1097. “That devaputta, pleased in mind… of which deed is this the fruit?”

1098.

1098.

‘‘Ahaṃ manussesu manussabhūto, disvāna samaṇe sīlavante;

Sampannavijjācaraṇe yasassī, bahussute taṇhakkhayūpapanne;

Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ.

“When I was a human being among humans, I saw virtuous ascetics who were accomplished in knowledge and conduct, renowned, learned, and had attained the exhaustion of craving. With a confident mind, I respectfully gave an abundant offering of food and drink.

1099.

1099.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“Because of that, my complexion is such… and my complexion illuminates all directions.”

1094. Tattha sukuṇḍalīti sundarehi kuṇḍalehi alaṅkatakaṇṇo. ‘‘Sakuṇḍalī’’tipi pāṭho, sadisaṃ kuṇḍalaṃ sakuṇḍalaṃ, taṃ assa atthīti sakuṇḍalī, yuttakuṇḍalī aññamaññañca tuyhañca anucchavikakuṇḍalīti attho. Kappitakesamassūti sammākappitakesamassu. Āmuttahatthābharaṇoti paṭimukkaaṅguliyādihatthābharaṇo.

1094. Therein, `sukuṇḍalī` means one whose ears are adorned with beautiful earrings. There is also the reading `sakuṇḍalī`. `Sakuṇḍalaṃ` means a similar earring; `sakuṇḍalī` is one who has it. The meaning is: one who has suitable earrings, fitting for each other and for you. `Kappitakesamassu` means having well-trimmed hair and beard. `Āmuttahatthābharaṇa` means wearing hand ornaments on the fingers and so on.

1098. Taṇhakkhayūpapanneti taṇhakkhayaṃ arahattaṃ, nibbānameva vā upagate, adhigatavanteti attho. Sesaṃ vuttanayameva.

1098. `Taṇhakkhayūpapanna` means: those who have reached the destruction of craving, which is Arahantship, or Nibbāna itself. The meaning is: those who have attained. The rest is just as has been stated.

Paṭhamakuṇḍalīvimānavaṇṇanā niṭṭhitā.

The Explanation of the First Kuṇḍalī Celestial Mansion is concluded.

9. Dutiyakuṇḍalīvimānavaṇṇanā

9. The Explanation of the Second Kuṇḍalī Celestial Mansion

Alaṅkato malyadharo suvatthoti dutiyakuṇḍalīvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena dve aggasāvakā kāsīsu janapadacārikaṃ carantātiādi sabbaṃ anantarasadisameva.

“Adorned, wearing garlands, well-dressed”—this is the second Kuṇḍalī Celestial Mansion. What was its origin? The Blessed One was dwelling at Sāvatthī, in Jeta's Grove. At that time, the two chief disciples were wandering on tour in the Kāsī country, and so forth—all is similar to the immediately preceding account.

1101.

1101.

‘‘Alaṅkato malyadharo suvattho, sukuṇḍalī kappitakesamassu;

Āmuttahatthābharaṇo yasassī, dibbe vimānamhi yathāpi candimā.

“Adorned, wearing garlands, well-clothed, with beautiful earrings, hair and beard well-trimmed; wearing hand ornaments, glorious, in a divine mansion, just like the moon.

1102.

1102.

‘‘Dibbā [Pg.277] ca vīṇā pavadanti vagguṃ;

Aṭṭhaṭṭhakā sikkhitā sādhurūpā;

Dibbā ca kaññā tidasacarā uḷārā, naccanti gāyanti pamodayanti.

“And divine lutes play sweetly; and sixty-four skilled and graceful divine maidens, splendid celestial wanderers, dance, sing, and delight.

1103.

1103.

‘‘Deviddhipattosi mahānubhāvo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – pucchi;

“You have attained divine power and are of great might… …and your complexion illuminates all directions.” —thus he questioned.

1104.

1104.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That son of the devas, pleased in mind… …of which deed is this the fruit?”

1105.

1105.

‘‘Ahaṃ manussesu manussabhūto, disvāna samaṇe sādhurūpe;

Sampannavijjācaraṇe yasassī, bahussute sīlavante pasanne;

Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ.

“When I was a human among humans, I saw ascetics of goodly form, accomplished in knowledge and conduct, renowned, learned, virtuous, and serene; with a confident mind, I respectfully gave abundant food and drink.

1106.

1106.

‘‘Tena metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that, my complexion is such… …and my complexion illuminates all directions.”

Gāthāsupi apubbaṃ natthi.

In the verses also, there is nothing new.

Dutiyakuṇḍalīvimānavaṇṇanā niṭṭhitā.

The Explanation of the Second Kuṇḍalī Celestial Mansion is concluded.

10. (Uttara) pāyāsivimānavaṇṇanā

10. The Explanation of the Uttara Celestial Mansion

Yā devarājassa sabhā sudhammāti uttaravimānaṃ. Tassa kā uppatti? Bhagavati parinibbute dhātuvibhāge ca kate tattha tattha thūpesu patiṭṭhāpiyamānesu dhammavinayaṃ saṅgāyituṃ uccinitvā gahitesu mahākassapappamukhesu mahātheresu yāva vassūpagamanā aññesu ca theresu attano attano parisāya saddhiṃ tattha tattha vasantesu āyasmā kumārakassapo pañcahi bhikkhusatehi saddhiṃ setabyanagaraṃ gantvā siṃsapāvane vasi. Atha pāyāsi rājañño therassa tattha vasanabhāvaṃ sutvā mahatā janakāyena [Pg.278] parivuto taṃ upasaṅkamitvā paṭisanthāraṃ katvā nisinno attano diṭṭhigataṃ pavedesi. Atha naṃ thero candimasūriyūdāharaṇādīhi paralokassa atthibhāvaṃ pakāsento anekavihitahetūpamālaṅkataṃ diṭṭhigaṇṭhiviniveṭhanaṃ nānānayavicittaṃ pāyāsisuttaṃ (dī. ni. 2.406 ādayo) desetvā taṃ diṭṭhisampadāyaṃ patiṭṭhāpesi.

“The assembly hall of the King of Devas, Sudhammā,” is the Uttara celestial mansion. What is its origin? After the Blessed One had attained Parinibbāna, the relics had been distributed, and stūpas were being established in various places, the great elders headed by Mahākassapa and other elders were chosen to rehearse the Dhamma and Vinaya. Until the time of the rains-residence, they were dwelling in various places with their own retinues. The venerable Kumārakassapa, together with five hundred monks, went to the city of Setabya and dwelt in the Siṃsapā forest. Then the nobleman Pāyāsi, having heard of the elder's dwelling there, approached him surrounded by a great crowd of people. Having exchanged friendly greetings and taken a seat, he declared his own wrong view. Then the elder, explaining the existence of the next world with examples such as the moon and sun, taught the Pāyāsi Sutta—which is well-adorned with many various causes and examples, which unravels the knot of wrong view, and which is variegated with diverse methods—and established him in the accomplishment of right view.

So visuddhadiṭṭhiko hutvā samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānaṃ dento anuḷārajjhāsayatāya lūkhaṃ adāsi ghāsacchādanamattaṃ kaṇājakaṃ bilaṅgadutiyaṃ sāṇāni ca vatthāni. Evaṃ pana asakkaccadānaṃ datvā kāyassa bhedā hīnakāyaṃ upapajji cātumahārājikānaṃ sahabyataṃ. Tassa pana kiccākiccesu yuttappayutto uttaro nāma māṇavo ahosi dāne byāvaṭo. So sakkaccadānaṃ datvā tāvatiṃsakāyaṃ upapanno, tassa dvādasayojanikaṃ vimānaṃ nibbatti. So kataññutaṃ vibhāvento saha vimānena kumārakassapattheraṃ upasaṅkamitvā vimānato oruyha pañcapatiṭṭhitena vanditvā añjaliṃ paggayha aṭṭhāsi. Taṃ thero –

Having become one with purified view, he gave alms to ascetics, brahmins, the destitute, and wayfarers. However, due to a lack of generous disposition, he gave coarsely—alms that were merely food and clothing: broken rice with sour gruel as the second dish, and hempen garments. Having thus given alms disrespectfully, upon the breaking up of the body, he was reborn in an inferior realm, into the companionship of the Cātumahārājika devas. However, a young man named Uttara, who was diligently engaged in his duties, was occupied in the giving of alms. He, having given alms respectfully, was reborn in the Tāvatiṃsa realm, and for him a celestial mansion of twelve yojanas arose. Wishing to show his gratitude, he approached the Elder Kumārakassapa together with his celestial mansion. Descending from the mansion, he paid homage with the five-point prostration, raised his joined hands, and stood there. The elder said to him:

1108.

1108.

‘‘Yā devarājassa sabhā sudhammā, yatthacchati devasaṅgho samaggo;

Tathūpamaṃ tuyhamidaṃ vimānaṃ, obhāsayaṃ tiṭṭhati antalikkhe.

“That hall of the King of Devas, Sudhammā, where the harmonious assembly of devas gathers, your celestial mansion is just like that, shining as it stands in the sky.”

1109.

1109.

‘‘Deviddhipattosi mahānubhāvo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – gāthāhi paṭipucchi;

“You have attained divine power, are of great might… and your complexion illuminates all directions.” With these verses, he questioned.

1110.

1110.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

“That devaputta, pleased in mind… of what deed is this the fruit?”

1111.

1111.

‘‘Ahaṃ manussesu manussabhūto, rañño pāyāsissa ahosiṃ māṇavo;

Laddhā dhanaṃ saṃvibhāgaṃ akāsiṃ, piyā ca me sīlavanto ahesuṃ;

Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ.

“When I was a human being among humans, I was a young man to King Pāyāsi. Having obtained wealth, I made a distribution, and the virtuous were dear to me. With a confident mind, I respectfully gave an abundant gift of food and drink.”

1112.

1112.

‘‘Tena [Pg.279] metādiso vaṇṇo…pe…Vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

“By that, my complexion is like this… and my complexion illuminates all directions.”

So devaputto tassa imāhi gāthāhi byākāsi.

That devaputta answered him with these verses.

1108. Tattha devarājassāti sakkassa. Sabhā sudhammāti evaṃnāmakaṃ santhāgāraṃ. Yatthāti yassaṃ sabhāyaṃ. Acchatīti nisīdati. Devasaṅghoti tāvatiṃsadevakāyo. Samaggoti sahito sannipatito.

1108. Therein, 'of the king of devas' means of Sakka. 'The Sudhammā assembly' means the assembly hall of that name. 'Where' means in which assembly. 'He stays' means he sits. 'The assembly of devas' means the company of the Tāvatiṃsa devas. 'United' means together, gathered.

1111. Pāyāsissa ahosiṃ māṇavoti pāyāsirājaññassa kiccākiccakaro daharatāya māṇavo, nāmena pana uttaro nāma ahosiṃ. Saṃvibhāgaṃ akāsinti ahameva abhuñjitvā yathāladdhaṃ dhanaṃ dānamukhe pariccajanavasena saṃvibhajanaṃ akāsiṃ. Annañca pānañca pariccajantoti vacanaseso. Atha vā dānaṃ vipulaṃ adāsiṃ. Kathaṃ? Sakkaccaṃ. Kīdisaṃ? Annañca pānañcāti yojetabbaṃ.

1111. 'I was Pāyāsi's young man' means: on account of my youth, I was a young man who performed various duties for the nobleman Pāyāsi; by name, however, I was named Uttara. 'I made a distribution' means: without partaking of it myself, I made a distribution of whatever wealth I received by way of relinquishing it at the forefront of giving. The words 'relinquishing food and drink' are the remainder of the sentence. Or alternatively: 'I gave an abundant gift.' How? 'Respectfully.' What kind? 'Food and drink'—thus it should be connected.

(Uttara) pāyāsivimānavaṇṇanā niṭṭhitā.

The explanation of the Uttara-Pāyāsi Celestial Mansion is concluded.

Iti paramatthadīpaniyā khuddaka-aṭṭhakathāya vimānavatthusmiṃ

Thus in the Paramatthadīpanī, the commentary on the Khuddaka Nikāya, on the Vimānavatthu,

Dasavatthupaṭimaṇḍitassa chaṭṭhassa pāyāsivaggassa

of the sixth Pāyāsi chapter, which is adorned with ten stories,

Atthavaṇṇanā niṭṭhitā.

the explanation of the meaning is concluded.

7. Sunikkhittavimānavaggo

7. The Sunikkhitta Mansion Chapter

1. Cittalatāvimānavaṇṇanā

1. The Explanation of the Cittalatā Celestial Mansion

Yathā vanaṃ cittalataṃ pabhāsatīti cittalatāvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena sāvatthiyaṃ aññataro upāsako daliddo appabhogo paresaṃ kammaṃ katvā jīvati. So saddho pasanno jiṇṇe vuḍḍhe mātāpitaro posento ‘‘itthiyo nāma patikule ṭhitā issariyaṃ karonti, sassusasurānaṃ manāpacāriniyo dullabhā’’ti mātāpitūnaṃ cittadukkhaṃ pariharanto dārapariggahaṃ akatvā sayameva ne upaṭṭhahati, sīlāni rakkhati, uposathaṃ upavasati[Pg.280], yathāvibhavaṃ dānāni deti. So aparabhāge kālaṃ katvā tāvatiṃsesu dvādasayojanike vimāne nibbatti. Taṃ āyasmā mahāmoggallāno heṭṭhā vuttanayena gantvā katakammaṃ imāhi gāthāhi paṭipucchi –

This is the story of the Cittalatā Mansion, which begins with the words, 'As the Cittalatā forest shines'. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. At that time, in Sāvatthī, there was a certain lay follower who was poor and of little wealth, making a living by doing work for others. He was faithful and devoted. While supporting his aged and elderly parents, he thought, 'Women, established in their husband's family, exercise authority; women who act pleasingly towards their mothers-in-law and fathers-in-law are rare.' Wishing to avoid mental suffering for his parents, he did not take a wife but personally attended to them. He observed the moral precepts, kept the Uposatha, and gave gifts according to his means. At a later time, having passed away, he was reborn in the Tāvatiṃsa heaven in a mansion twelve yojanas in extent. The Venerable Mahā Moggallāna, having gone there in the manner previously described, questioned him about the deed he had done with these verses:

1114.

1114.

‘‘Yathā vanaṃ cittalataṃ pabhāsati, uyyānaseṭṭhaṃ tidasānamuttamaṃ;

Tathūpamaṃ tuyhamidaṃ vimānaṃ, obhāsayaṃ tiṭṭhati antalikkhe.

Just as the Cittalatā forest shines, the best of parks, supreme among the thirty gods, so, in the same way, this mansion of yours stands in the sky, illuminating.

1115.

1115.

‘‘Deviddhipattosi mahānubhāvo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

You have attained divine power and are of great might... Your complexion illuminates all directions.

1116.

1116.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That devaputta, pleased... of what deed is this the fruit?

1117.

1117.

‘‘Ahaṃ manussesu manussabhūto, daliddo atāṇo kapaṇo kammakaro ahosiṃ;

Jiṇṇe ca mātāpitaro abhāriṃ, piyā ca me sīlavanto ahesuṃ;

Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ.

I was a human among humans, poor, without protection, wretched, a hired worker. I supported my aged parents, who were dear to me and virtuous. With a serene heart, I respectfully gave abundant gifts of food and drink.

1118.

1118.

‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

By that, my complexion is such... and my complexion illuminates all directions.

Sopi tassa byākāsi. Sesaṃ vuttanayameva.

He also explained it to him. The rest is just as has been stated.

Cittalatāvimānavaṇṇanā niṭṭhitā.

The Explanation of the Cittalatā Mansion is concluded.

2. Nandanavimānavaṇṇanā

2. The Explanation of the Nandana Mansion

Yathā [Pg.281] vanaṃ nandanaṃ pabhāsatīti nandanavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena sāvatthiyaṃ aññataro upāsakotiādi sabbaṃ anantaravimānasadisaṃ. Ayaṃ pana dārapariggahaṃ katvā mātāpitaro posesīti ayameva viseso.

This is the story of the Nandana Mansion, which begins with the words, 'As the Nandana forest shines'. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. At that time in Sāvatthī, a certain lay follower—and so on—everything is similar to the immediately preceding mansion story. The only difference, however, is this: he took a wife and supported his parents.

1120.

1120.

Yathā vanaṃ nandanaṃ pabhāsati, uyyānaseṭṭhaṃ tidasānamuttamaṃ;

Tathūpamaṃ tuyhamidaṃ vimānaṃ, obhāsayaṃ tiṭṭhati antalikkhe.

Just as the Nandana grove shines, the foremost of gardens, supreme among the gods, so too this mansion of yours, illuminating, stands in the sky.

1121.

1121.

‘‘Deviddhipattosi mahānubhāvo…pe…vaṇṇo ca te sabbadisā pabhāsatīti.

You have attained divine power and are of great might... Your complexion illuminates all directions.

1122.

1122.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That devaputta, pleased... of what deed is this the fruit?

1123.

1123.

‘‘Ahaṃ manussesu manussabhūto, daliddo atāṇo kapaṇo kammakaro ahosiṃ;

Jiṇṇe ca mātāpitaro abhāriṃ, piyā ca me sīlavanto ahesuṃ;

Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ.

I was a human among humans, poor, without protection, wretched, a hired worker. I supported my aged parents, who were dear to me and virtuous. With a serene heart, I respectfully gave abundant gifts of food and drink.

1124.

1124.

‘‘Tena metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

By that, my complexion is such... and my complexion illuminates all directions.

Gāthāhi byākāsi. Tattha gāthāsupi apubbaṃ natthi.

He explained with verses. In the verses also, there is nothing new.

Nandanavimānavaṇṇanā niṭṭhitā.

The commentary on the Nandana Mansion is concluded.

3. Maṇithūṇavimānavaṇṇanā

3. The Commentary on the Jewel-Pillared Mansion

Uccamidaṃ [Pg.282] maṇithūṇaṃ vimānanti maṇithūṇavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena sambahulā therā bhikkhū araññāyatane viharanti. Tesaṃ gāmaṃ piṇḍāya gamanamagge eko upāsako visamaṃ samaṃ karoti, kaṇṭake nīharati, gacchagumbe apaneti, udakakāle mātikāsu setuṃ bandhati, vivanaṭṭhānesu chāyārukkhe ropeti, jalāsayesu mattikaṃ uddharitvā te puthulagambhīre karoti, titthe sampādeti, yathāvibhavaṃ dānaṃ deti, sīlaṃ rakkhati. So aparabhāge kālaṃ katvā tāvatiṃsesu dvādasayojanike kanakavimāne nibbatti. Taṃ āyasmā mahāmoggallānatthero upasaṅkamitvā imāhi gāthāhi paṭipucchi –

This is the story of the Maṇithūṇa Mansion, which begins with the words, 'This high jewel-pillared mansion'. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. At that time, many elder monks were dwelling in a forest abode. On their alms-round path to the village, a lay follower leveled uneven ground, removed thorns, cleared away thickets, built bridges over channels during the water season, planted shade trees in open spaces, dredged mud from reservoirs and made them wide and deep, prepared the landing places, gave gifts according to his means, and observed virtue. Later, he passed away and was reborn in the Tāvatiṃsa heaven in a golden mansion twelve yojanas in extent. The Venerable Elder Mahāmoggallāna approached him and questioned him with these verses:

1126.

1126.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ, samantato dvādasa yojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

This high jewel-pillared mansion, twelve yojanas all around; seven hundred splendid pinnacled chambers, with beryl pillars, spread with silver, beautiful.

1127.

1127.

‘‘Tatthacchasi pivasi khādasi ca, dibbā ca vīṇā pavadanti vagguṃ;

Dibbā rasā kāmaguṇettha pañca, nāriyo ca naccanti suvaṇṇacchannā.

There you dwell, drink, and eat, and divine lutes sound sweetly. Here are the five divine strands of sensual pleasure, and women clad in gold dance.

1128.

1128.

‘‘Kena tetādiso vaṇṇo…pe…vaṇṇo ca te sabbadisā pabhāsatī’’ti.

By what cause is such a complexion yours... and your complexion illuminates all directions?

Sopi tassa gāthāhi byākāsi –

He, too, answered him with verses:

1130.

1130.

‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

That deva, gladdened in mind... of what kamma is this the fruit?

1131.

1131.

‘‘Ahaṃ manussesu manussabhūto, vivane pathe saṅkamanaṃ akāsiṃ;

Ārāmarukkhāni ca ropayissaṃ, piyā ca me sīlavanto ahesuṃ;

Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ.

“When I was a human being among humans, I made a causeway on a path in a forest clearing. I also planted park trees, and the virtuous were dear to me. With a serene mind, I respectfully and generously gave gifts of food and drink.

1132.

1132.

‘‘Tena [Pg.283] metādiso vaṇṇo…pe…vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“By that, such a complexion is mine... and my complexion illuminates all directions.”

1131. Tattha vivaneti araññe. Ārāmarukkhāni cā ārāmabhūte rukkhe, ārāmaṃ katvā tattha rukkhe ropesinti attho. Sesaṃ sabbaṃ vuttanayameva.

1131. Therein, `vivane` means in the forest. `Ārāmarukkhāni ca` means trees that constitute a park; the meaning is, 'Having made a park, I planted trees there.' The rest is all just as has been explained.

Maṇithūṇavimānavaṇṇanā niṭṭhitā.

The explanation of the Jewel-Pillar Mansion is concluded.

4. Suvaṇṇavimānavaṇṇanā

4. The Explanation of the Golden Mansion

Sovaṇṇamaye pabbatasminti suvaṇṇavimānaṃ. Tassa kā uppatti? Bhagavā andhakavinde viharati. Tena samayena aññataro upāsako saddho pasanno vibhavasampanno tassa gāmassa avidūre aññatarasmiṃ muṇḍakapabbate sabbākārasampannaṃ bhagavato vasanānucchavikaṃ gandhakuṭiṃ kāretvā tattha bhagavantaṃ vasāpento sakkaccaṃ upaṭṭhahi, sayañca niccasīle patiṭṭhito suvisuddhasīlasaṃvaro hutvā kālaṃ katvā tāvatiṃsabhavane nibbatti. Tassa kammānubhāvasaṃsūcakaṃ nānāratanaraṃsijālasamujjalaṃ vicittavedikāparikkhittaṃ vividhavipulālaṅkāropasobhitaṃ suvibhattabhittitthambhasopānaṃ ārāmaramaṇīyakaṃ kañcanapabbatamuddhani vimānaṃ uppajji. Taṃ āyasmā mahāmoggallāno devacārikaṃ caranto disvā imāhi gāthāhi paṭipucchi –

The story of the Golden Mansion is the one beginning with the words `Sovaṇṇamaye pabbatasmim`. What is its origin? The Blessed One was dwelling at Andhakavinda. At that time, a certain layman, faithful, devout, and prosperous, not far from that village, on a certain bald mountain, had a fragrant chamber built, complete in every way and suitable for the Blessed One's residence. Having had the Blessed One reside there, he respectfully attended to him. And he himself, established in constant virtue and having become one with perfectly purified moral restraint, passed away and was reborn in the Tāvatiṃsa heaven. Indicating the power of his kamma, a mansion arose for him on the summit of a golden mountain—resplendent with a net of rays from various jewels, surrounded by exquisite railings, beautifully adorned with diverse and abundant ornaments, with well-proportioned walls, pillars, and stairs, and delightful with pleasure gardens. The Venerable Mahāmoggallāna, while wandering on a tour of the deva realm, saw him and questioned him with these verses:

1134.

1134.

‘‘Sovaṇṇamaye pabbatasmiṃ, vimānaṃ sabbatopabhaṃ;

Hemajālapaṭicchannaṃ, kiṅkiṇijālakappitaṃ.

“On a mountain made of gold is a mansion, radiant on all sides, covered with a net of gold, adorned with a lattice of tinkling bells.

1135.

1135.

‘‘Aṭṭhaṃsā sukatā thambhā, sabbe veḷuriyāmayā;

Ekamekāya aṃsiyā, ratanā satta nimmitā.

“The pillars are eight-sided and well-made, all fashioned of beryl; on each single facet, seven gems are created.

1136.

1136.

‘‘Veḷūriyasuvaṇṇassa, phalikā rūpiyassa ca;

Masāragallamuttāhi, lohitaṅgamaṇīhi ca.

Of beryl and gold, of crystal and silver, of coral, pearls, and rubies.

1137.

1137.

‘‘Citrā manoramā bhūmi, na tatthuddhaṃsatī rajo;

Gopānasīgaṇā pītā, kūṭaṃ dārenti nimmitā.

The ground is variegated and delightful; no dust is raised there. Groups of yellow arches, well-constructed, bear the pinnacle.

1138.

1138.

‘‘Sopānāni [Pg.284] ca cattāri, nimmitā caturo disā;

Nānāratanagabbhehi, ādiccova virocati.

And four staircases are constructed in the four directions; with chambers of various gems, it shines like the sun.

1139.

1139.

‘‘Vediyā catasso tattha, vibhattā bhāgaso mitā;

Daddallamānā ābhanti, samantā caturo disā.

Four railings are there, divided and measured in parts; shining brightly, they illuminate all four directions.

1140.

1140.

‘‘Tasmiṃ vimāne pavare, devaputto mahappabho;

Atirocasi vaṇṇena, udayantova bhāṇumā.

In that excellent celestial mansion, O deva of great splendor, you outshine all in beauty, like the rising sun.

1141.

1141.

‘‘Dānassa te idaṃ phalaṃ, atho sīlassa vā pana;

Atho añjalikammassa, taṃ me akkhāhi pucchito’’ti.

Is this the fruit of your giving, or of your virtue, or of your reverential salutation? Being asked, explain this to me.”

Sopissa imāhi gāthāhi byākāsi –

That deva, in turn, answered with these verses:

1142. ‘‘So devaputto attamano…pe… yassa kammassidaṃ phalaṃ’’.

1142. That deva, delighted in mind... this is the fruit of which deed.

1143.

1143.

‘‘Ahaṃ andhakavindasmiṃ, buddhassādiccabandhuno;

Vihāraṃ satthu kāresiṃ, pasanno sehi pāṇibhi.

“In Andhakavinda, for the Buddha, kinsman of the Sun, I, with a confident mind, had a monastery built for the Teacher with my own hands.

1144.

1144.

‘‘Tattha gandhañca mālañca, paccayañca vilepanaṃ;

Vihāraṃ satthu adāsiṃ, vippasannena cetasā;

Tena mayhaṃ idaṃ laddhaṃ, vasaṃ vattemi nandane.

“There, I gave fragrance and garlands, requisites and unguents, and the monastery to the Teacher with a very serene mind. By that, this has been gained by me; I wield power in Nandana.

1145.

1145.

‘‘Nandane ca vane ramme, nānādijagaṇāyute;

Ramāmi naccagītehi, accharāhi purakkhato’’ti.

“And in the delightful Nandana forest, filled with various flocks of birds, I rejoice with dancing and singing, attended by celestial nymphs.”

1134. Tattha sabbatopabhanti sabbabhāgehi pabhāsantaṃ pabhāmuñcanakaṃ. Kiṅkiṇijālakappitanti kappitakiṅkiṇikajālaṃ.

1134. Therein, `sabbatopabhaṃ` means shining in all parts, emitting light. `Kiṅkiṇijālakappitaṃ` means a fashioned net of small bells.

1135. Sabbe veḷuriyāmayāti sabbe thambhā veḷuriyamaṇimayā. Tattha pana ekamekāya aṃsiyāti aṭṭhaṃsesu thambhesu ekamekasmiṃ aṃsabhāge. Ratanā satta nimmitāti sattaratanakammanimmitā, ekeko aṃso sattaratanamayoti attho.

1135. `Sabbe veḷuriyamayā` means all the pillars are made of beryl gems. And there, `ekamekāya aṃsiyā` means on each single facet of the eight-faceted pillars. `Ratanā satta nimmitā` means the seven gems were created by kamma; the meaning is that each single facet is made of the seven gems.

1136. ‘‘Veḷūriyasuvaṇṇassā’’tiādinā nānāratanāni dasseti. Tattha veḷūriyasuvaṇṇassāti veḷuriyena ca suvaṇṇena ca nimmitā, citrāti [Pg.285] vā yojanā. Karaṇatthe hi idaṃ sāmivacanaṃ. Phalikā rūpiyassa cāti etthāpi eseva nayo. Masāragallamuttāhīti kabaramaṇīhi. Lohitaṅgamaṇīhi cāti rattamaṇīhi.

1136. By 'Of beryl and gold,' etc., he indicates various gems. Therein, 'of beryl and gold' means made of beryl and gold; or, the construction is 'variegated.' Indeed, this is a word in the genitive case used in the instrumental sense. In 'of crystal and silver' also, this very same method is to be understood. `Masāragallamuttāhi` means with mottled gems. `Lohitaṅgamaṇīhi` means with red gems.

1137. Na tatthuddhaṃsatī rajoti maṇimayabhūmikattā na tasmiṃ vimāne rajo uggacchati. Gopānasīgaṇāti gopānasīsamūhā. Pītāti pītavaṇṇā, suvaṇṇamayā ceva phussarāgādimaṇimayā cāti attho. Kūṭaṃ dhārentīti sattaratanamayaṃ kaṇṇikaṃ dhārenti.

1137. 'No dust rises there' means: because the floor is made of gems, dust does not rise up in that celestial mansion. `Gopānasīgaṇā` means groups of rafters. `Pītā` means of a yellow color; the meaning is that they are made of gold and of gems such as topaz. 'They bear a pinnacle' means they bear a pinnacle made of the seven kinds of gems.

1138-9. Nānāratanagabbhehīti nānāratanamayehi ovarakehi. Vediyāti vedikā. Catassoti catūsu disāsu catasso. Tenāha ‘‘samantā caturo disā’’ti.

'With chambers of various gems' means with inner chambers made of various gems. `Vediyā` means a railing. `Catasso` means four in the four directions. Therefore, he said, 'on all four sides.'

1140. Mahappabhoti mahājutiko. Udayantoti uggacchanto. Bhāṇumāti ādicco.

1140. `Mahappabho` means of great splendor. `Udayanto` means rising. `Bhānumā` means the sun.

1143. Sehi pāṇibhīti kāyasāraṃ puññaṃ pasavanto attano pāṇīhi taṃ taṃ kiccaṃ karonto vihāraṃ satthu kāresinti yojanā. Atha vā sehi pāṇibhīti tattha andhakavindasmiṃ gandhañca mālañca paccayañca vilepanañca pūjāvasena. Yathā kathaṃ? Vihārañca vippasannena cetasā satthuno adāsiṃ pūjesiṃ niyyādesiṃ cāti evamettha yojanā veditabbā.

1143. `Sehi pāṇibhi` means: generating merit accomplished by the body, performing this and that task with my own hands, I caused a monastery to be made for the Teacher—this is the construction. Alternatively, `sehi pāṇibhi` is to be construed thus: in that Andhakavinda, by way of offering, with a serene mind, I gave, offered, and dedicated to the Teacher perfume, garlands, requisites, ointments, and the monastery that had been made. Thus, the construction here is to be understood.

1144. Tenāti tena yathāvuttena puññakammena kāraṇabhūtena. Mayhanti mayā. Idanti idaṃ puññaphalaṃ, idaṃ vā dibbaṃ ādhipateyyaṃ. Tenāha ‘‘vasaṃ vattemī’’ti.

1144. `Tena` means by that aforementioned meritorious deed which is the cause. `Mayhaṃ` means by me. `Idaṃ` means this fruit of merit, or this divine sovereignty. Therefore, he said, 'I wield power.'

1145. Nandaneti nandiyā dibbasamiddhiyā uppajjanaṭṭhāne imasmiṃ devaloke, tatthāpi visesato nandane vane ramme, evaṃ ramaṇīye imasmiṃ nandane vane ramāmīti yojanā. Sesaṃ vuttanayameva.

1145. `Nandane` means: in this divine world, the place of arising for delightful divine accomplishment; and there also, specifically, in the delightful Nandana Grove. Thus, the construction is: 'I delight in this delightful Nandana Grove.' The remainder is just as has been stated.

Evaṃ devatāya attano puññakamme āvikate thero saparivārassa tassa devaputtassa dhammaṃ desetvā bhagavato tamatthaṃ nivedesi. Bhagavā taṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

Thus, when the deity had revealed his meritorious deed, the elder taught the Dhamma to that devaputta and his retinue and reported that matter to the Blessed One. The Blessed One, having made that the origin story, taught the Dhamma to the assembled gathering. That teaching was beneficial for the great populace.

Suvaṇṇavimānavaṇṇanā niṭṭhitā.

The Commentary on the Golden Mansion Story is concluded.

5. Ambavimānavaṇṇanā

5. The Commentary on the Mango Mansion Story

Uccamidaṃ [Pg.286] maṇithūṇanti ambavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena rājagahe aññataro duggatapuriso paresaṃ bhattavetanabhato hutvā ambavanaṃ rakkhati. So ekadivasaṃ āyasmantaṃ sāriputtaṃ gimhasamaye sūriyātapasantatte uṇhavālikānippīḷite vipphandamānamarīcijālavitthate bhūmippadese tassa ambārāmassa avidūrena maggena sedāgatena gattena gacchantaṃ disvā sañjātagāravabahumāno upasaṅkamitvā evamāha ‘‘mahā ayaṃ, bhante, ghammapariḷāho, ativiya parissantarūpo viya dissati, sādhu, bhante, ayyo imaṃ ambārāmaṃ pavisitvā muhuttaṃ vissamitvā addhānaparissamaṃ paṭivinodetvā gacchatha anukampaṃ upādāyā’’ti. Thero visesato tassa cittappasādaṃ paribrūhetukāmo taṃ ārāmaṃ pavisitvā aññatarassa ambarukkhassa mūle nisīdi.

The Mango Mansion is the story that begins, 'Lofty is this, with jewel pillars.' What was its origin? The Blessed One was dwelling at Rājagaha, in the Veḷuvana. At that time, in Rājagaha, a certain poor man, having become a hired laborer for others for a wage of food, was guarding a mango grove. One day, he saw the Venerable Sāriputta walking along a path not far from that mango park, in the summer season, on a stretch of ground scorched by the sun's heat, oppressed by the hot sand, and covered by a shimmering mirage, his body covered in sweat. With reverence and great respect having arisen, he approached and said thus, 'Venerable sir, this heat of the hot season is intense, and you appear extremely weary. It would be good, venerable sir, if the noble one, out of compassion, would enter this mango park, rest for a moment, relieve the fatigue of the journey, and then go.' The elder, especially desiring to increase that man's mental confidence, entered that park and sat down at the foot of a certain mango tree.

Puna so puriso āha ‘‘sace, bhante, nhāyitukāmattha, ahaṃ ito kūpato udakaṃ uddharitvā tumhe nhāpessāmi, pānīyañca dassāmī’’ti. Theropi adhivāsesi tuṇhībhāvena. So kūpato udakaṃ uddharitvā parissāvetvā theraṃ nhāpesi, nhāpetvā ca hatthapāde dhovitvā nisinnassa pānīyaṃ upanesi. Thero pānīyaṃ pivitvā paṭippassaddhadaratho tassa purisassa udakadāne ceva nhāpane ca anumodanaṃ vatvā pakkāmi. Atha so puriso ‘‘ghammābhitattassa vata therassa ghammapariḷāhaṃ paṭippassambhesiṃ, bahuṃ vata mayā puññaṃ pasuta’’nti uḷārapītisomanassaṃ paṭisaṃvedesi. So aparabhāge kālaṃ katvā tāvatiṃsesu uppajji. Taṃ āyasmā mahāmoggallāno upasaṅkamitvā imāhi gāthāhi katapuññaṃ pucchi.

Again, that man said, 'Venerable sir, if you wish to bathe, I will draw water from this well and bathe you, and I will also give you drinking water.' The Elder consented by remaining silent. That man drew water from the well, strained it, and bathed the Elder. After bathing him, he washed his hands and feet and offered drinking water to him as he was seated. The Elder drank the water, and with his distress allayed, he spoke words of appreciation for the man’s offering of drinking water and for the bathing, and then departed. Then that man experienced great joy and gladness, thinking, 'Indeed, I have allayed the burning heat of the Elder who was afflicted by heat. Truly, much merit has been generated by me!' In a later time, he passed away and was reborn among the Tāvatiṃsa devas. The Venerable Mahāmoggallāna approached him and, with these verses, asked about the meritorious deed he had done.

1146.

1146.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ, samantato dvādasa yojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

“This lofty, jewel-pillared mansion extends twelve yojanas all around; there are seven hundred splendid pinnacled halls with beryl pillars, paved with gold, and beautiful.

1147.

1147.

‘‘Tatthacchasi [Pg.287] pivasi khādasi ca, dibbā ca vīṇā pavadanti vagguṃ;

Dibbā rasā kāmaguṇettha pañca, nāriyo ca naccanti suvaṇṇachannā.

“There you dwell, drink, and eat, and divine lutes play sweetly. Here are divine flavors, the five strands of sensual pleasure, and women adorned with gold dance.”

1148.

1148.

‘‘Kena tetādiso vaṇṇo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“By what is your complexion so radiant… and your radiance illuminates all directions?”

1150.

1150.

‘‘So devaputto attamano…pe…Yassa kammassidaṃ phalaṃ’’.

That devaputta, gladdened… ‘Of what deed is this the fruit?’”

1151.

1151.

‘‘Gimhānaṃ pacchime māse, patapante divaṅkare;

Paresaṃ bhatako poso, ambārāmamasiñcati.

“In the last month of the hot season, while the sun was blazing, a man, a hired worker for others, was watering the mango grove.

1152.

1152.

‘‘Atha tenāgamā bhikkhu, sāriputtoti vissuto;

Kilantarūpo kāyena, akilantova cetasā.

“Then a bhikkhu came by that way, renowned as Sāriputta; weary in body, yet unweary in mind.

1153.

1153.

‘‘Tañca disvāna āyantaṃ, avocaṃ ambasiñcako;

Sādhu taṃ bhante nhāpeyyaṃ, yaṃ mamassa sukhāvahaṃ.

“Seeing him coming, I, the mango-waterer, said: ‘It would be good, Venerable Sir, if I might bathe you, for that would bring me happiness.’

1154.

1154.

‘‘Tassa me anukampāya, nikkhipi pattacīvaraṃ;

Nisīdi rukkhamūlasmiṃ, chāyāya ekacīvaro.

“Out of compassion for me, he laid aside his bowl and robe; he sat at the foot of a tree in the shade, wearing a single robe.

1155.

1155.

‘‘Tañca acchena vārinā, pasannamānaso naro;

Nhāpayī rukkhamūlasmiṃ, chāyāya ekacīvaraṃ.

“And that man, with a confident mind, bathed him with clear water at the foot of the tree, as he sat in the shade wearing a single robe.

1156.

1156.

‘‘Ambo ca sitto samaṇo ca nhāpito,Mayā ca puññaṃ pasutaṃ anappakaṃ;

Iti so pītiyā kāyaṃ, sabbaṃ pharati attano.

“The mango tree was watered, and the ascetic was bathed, and by me no little merit was produced; thus, with joy, he pervaded his entire body.”

1157.

1157.

‘‘Tadeva ettakaṃ kammaṃ, akāsiṃ tāya jātiyā;

Pahāya mānusaṃ dehaṃ, upapannomhi nandanaṃ.

“That very deed, so little, I performed in that life; having abandoned the human body, I have been reborn in Nandana.”

1158.

1158.

‘‘Nandane [Pg.288] ca vane ramme, nānādijagaṇāyute;

Ramāmi naccagītehi, accharāhi purakkhato’’ti. –

“And in the delightful Nandana grove, frequented by flocks of diverse birds, I rejoice with dance and song, surrounded by celestial nymphs.”

Sopi tassa imāhi gāthāhi byākāsi.

He, in turn, answered him with these verses.

1151. Tattha gimhānaṃ pacchime māseti āsāḷhimāse. Patapanteti ativiya dippante, sabbaso uṇhaṃ vissajjenteti attho. Divaṅkareti divākare, ayameva vā pāṭho. Asiñcatīti siñcati, -kāro nipātamattaṃ, siñcati ambarukkhamūlesu dhuvaṃ jalasekaṃ karotīti attho. ‘‘Asiñcathā’’ti ca pāṭho, siñcitthāti attho. ‘‘Asiñcaha’’nti ca paṭhanti, paresaṃ bhatako poso hutvā tadā ambārāmaṃ asiñciṃ ahanti attho.

1151. Herein, ‘in the last month of the hot season’ means in the month of Āsāḷha. ‘Blazing’ (patapante) means blazing excessively, completely emitting heat; this is the meaning. ‘Sun’ (divaṅkare) means the sun (divākare); or this is indeed the reading. ‘Waters’ (asiñcati) means he waters; the ‘a-’ is merely a particle. It means he regularly sprinkles water at the foot of the mango trees. There is also the reading ‘asiñcatha,’ which means ‘you watered.’ And some also read ‘asiñcahaṃ,’ which means ‘I, having become a hired worker for others, watered the mango grove at that time.’

1152. Tenāti yena disābhāgena so ambārāmo, tena agamā agañchi. Akilantova cetasāti cetodukkhassa maggeneva pahīnattā cetasā akilantopi samāno kilanturūpo kāyena tena maggena agamāti yojanā.

1152. ‘By that way’ (tena) means he went in the direction where that mango grove was. ‘Unweary in mind’ (akilantova cetasā) means that because the distress of mind had been abandoned precisely by the path, although he was unweary in mind, he was weary in body as he went by that path; this is the construction.

1153-4. Avocaṃ ahaṃ tadā ambasiñcako hutvāti yojanā. Ekacīvaroti nhāyitukāmoti adhippāyo.

1153-4. ‘I spoke’ (avocaṃ) is to be construed as: ‘I, having been the mango-waterer at that time, spoke.’ ‘Wearing a single robe’ (ekacīvaro) implies the desire to bathe.

1156. Itīti evaṃ ‘‘ambo ca sitto, samaṇo ca nhāpito, mayā ca puññaṃ pasutaṃ anappakaṃ, ekeneva payogena tividhopi attho sādhito’’ti iminākārena pavattāya pītiyā so puriso attano sabbaṃ kāyaṃ pharati, nirantaraṃ phuṭaṃ karotīti yojanā. Atītatthe cetaṃ vattamānavacanaṃ, pharīti attho.

1156. ‘Thus’ (iti) means that with the joy that arose in this manner—‘the mango tree was watered, the ascetic was bathed, and no little merit was produced by me; a threefold benefit was achieved by a single act’—that man pervades his entire body, making it continuously suffused; this is the construction. And this is a present tense verb used in the past sense; the meaning is ‘he pervaded.’

1157. Tadeva ettakaṃ kammanti taṃ ettakaṃ evaṃ pānīyadānamattakaṃ kammaṃ akāsiṃ, tāya tassaṃ jātiyaṃ aññaṃ nānussarāmīti adhippāyo. Tesaṃ vuttanayameva.

1157. ‘That very deed, so little’ (tadeva ettakaṃ kammaṃ) means: ‘I performed that deed, just that much, merely the gift of water; in that life, I recall no other deed’; this is the intended meaning. The rest is just as has been stated.

Ambavimānavaṇṇanā niṭṭhitā.

The Commentary on the Mango Mansion Story is concluded.

6. Gopālavimānavaṇṇanā

6. The Commentary on the Cowherd's Mansion Story

Disvāna [Pg.289] devaṃ paṭipucchi bhikkhūti gopālavimānaṃ. Tassa kā uppatti? Bhagavā rājagahe viharati veḷuvane. Tena samayena rājagahavāsī aññataro gopālako pātarāsatthāya pilotikāya puṭabaddhaṃ kummāsaṃ gahetvā nagarato nikkhamitvā gāvīnaṃ caraṇaṭṭhānabhūtaṃ gocarabhūmiṃ sampāpuṇi. Taṃ āyasmā mahāmoggallāno ‘‘ayaṃ idāneva kālaṃ karissati, mayhañca kummāsaṃ datvā tāvatiṃsesu uppajjissatī’’ti ca ñatvā tassa samīpaṃ agamāsi. So velaṃ oloketvā therassa kummāsaṃ dātukāmo ahosi. Tena ca samayena gāviyo māsakkhettaṃ pavisanti. Atha so gopālo cintesi ‘‘kiṃ nu kho therassa kummāsaṃ dadeyyaṃ, udāhu gāviyo māsakkhettato nīhareyya’’nti. Athassa etadahosi ‘‘māsasāmikā maṃ yaṃ icchanti, taṃ karontu, there pana gate kummāsadānantarāyo me siyā, handāhaṃ paṭhamaṃ ayyassa kummāsaṃ dassāmī’’ti taṃ therassa upanesi. Paṭiggahesi thero anukampaṃ upādāya.

The Gopāla Vimāna is the story about 'Having seen the deity, the monk inquired.' What was its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove. At that time, a certain cowherd from Rājagaha, having taken for his morning meal some barley-meal cake tied up in a worn-out cloth, left the city and reached the grazing ground, the pasture for the cows. The Venerable Mahāmoggallāna, knowing, "This man will die right now, and having given the barley-meal cake to me, he will be reborn in the Tāvatiṃsa heaven," approached him. The cowherd, observing the time, wished to give the barley-meal cake to the elder. At that moment, the cows entered a bean field. Then the cowherd thought, "What now? Should I give the barley-meal cake to the elder, or should I drive the cows out of the bean field?" Then it occurred to him, "Let the owners of the beans do to me as they wish, but if the elder leaves, there may be an obstacle to my giving of the barley-meal cake. Well now, I will first give the barley-meal cake to the noble one." He offered it to the elder. The elder accepted it out of compassion.

Atha naṃ gāviyo nivattetuṃ parissayaṃ anoloketvā vegena upadhāvantaṃ pādena phuṭṭho āsīviso ḍaṃsi. Theropi taṃ anukampamāno taṃ kummāsaṃ paribhuñjituṃ ārabhi. Gopālakopi gāviyo nivattetvā āgato theraṃ kummāsaṃ paribhuñjantaṃ disvā pasannacitto uḷāraṃ pītisomanassaṃ paṭisaṃvedento nisīdi. Tāvadevassa sakalasarīraṃ visaṃ ajjhotthari. Muhuttameva vege muddhapatte kālamakāsi, kālakato ca tāvatiṃsesu dvādasayojanike kanakavimāne nibbatti. Taṃ āyasmā mahāmoggallāno disvā imāhi gāthāhi paṭipucchi –

Then, a venomous snake, touched by his foot, bit him as he ran swiftly to turn back the cows, not considering the danger. The elder, too, feeling compassion for him, began to partake of that barley-meal cake. The cowherd, having turned back the cows and returned, saw the elder partaking of the barley-meal cake. With a mind of faith, experiencing great joy and happiness, he sat down. At that very moment, the poison pervaded his entire body. In just a moment, as the force of the poison reached his head, he died. Having died, he was reborn in the Tāvatiṃsa heaven in a golden mansion twelve yojanas in size. The Venerable Mahāmoggallāna, seeing him, questioned him with these verses:

1159.

1159.

‘‘Disvāna devaṃ paṭipucchi bhikkhu, ucce vimānamhi ciraṭṭhitike;

Āmuttahatthābharaṇaṃ yasassiṃ, dibbe vimānamhi yathāpi candimā.

Having seen the deva in a lofty, long-abiding mansion, the monk inquired of him—glorious, adorned with bracelets, in a divine mansion like the moon.

1160.

1160.

‘‘Alaṅkato [Pg.290] malyadharo suvattho, sukuṇḍalī kappitakesamassu;

Āmuttahatthābharaṇo yasassī, dibbe vimānamhi yathāpi candimā.

Adorned, wearing garlands, well-clothed, with fine earrings, hair and beard neatly trimmed; wearing hand-ornaments, glorious, in a divine mansion like the moon.

1161.

1161.

‘‘Dibbā ca vīṇā pavadanti vagguṃ;

Aṭṭhaṭṭhakā sikkhitā sādhurūpā;

Dibbā ca kaññā tidasacarā uḷārā, naccanti gāyanti pamodayanti.

And divine lutes play sweetly; sixty-four maidens, well-trained and of beautiful form, splendid divine maidens of the Tidasā realm, dance, sing, and delight.

1162.

1162.

‘‘Deviddhipattosi mahānubhāvo…pe…Vaṇṇo ca te sabbadisā pabhāsatī’’ti.

You have attained divine power and are of great majesty... and your complexion illuminates all directions.

Sopi tassa byākāsi –

He then answered him:

1163. ‘‘So devaputto attamano…pe…yassa kammassidaṃ phalaṃ’’.

1163. That devaputta, pleased in mind... [declared,] 'Of what kamma this is the fruit.'

1164.

1164.

‘‘Ahaṃ manussesu manussabhūto, saṅgamma rakkhissaṃ paresaṃ dhenuyo;

Tato ca āgā samaṇo mamantike, gāvo ca māse agamaṃsu khādituṃ.

I, having become a human among humans, protected the cows of others for hire. Then a recluse came near me, and the cows went to eat the beans.

1165.

1165.

‘‘Dvayajja kiccaṃ ubhayañca kāriyaṃ, iccevahaṃ bhante tadā vicintayiṃ;

Tato ca saññaṃ paṭiladdha yoniso, ‘dadāmi bhante’ti khipiṃ anantakaṃ.

‘Today there are two duties, and both must be done.’ Thus, venerable sir, I reflected then. Then, having gained proper perception, thinking, ‘I give, venerable sir,’ I offered the shoulder-cloth.

1166.

1166.

‘‘So māsakhettaṃ turito avāsariṃ, purā ayaṃ bhañjati yassidaṃ dhanaṃ;

Tato ca kaṇho urago mahāviso, aḍaṃsi pāde turitassa me sato.

I quickly rushed to the bean field, before this herd could destroy the wealth of its owner. Then a black serpent, highly venomous, bit me on the foot as I was hurrying, though mindful.

1167.

1167.

‘‘Svāhaṃ aṭṭomhi dukkhena pīḷito, bhikkhu ca taṃ sāmaṃ muñcitvānantakaṃ;

Ahāsi kummāsaṃ mamānukampayā, tato cuto kālakatomhi devatā.

I was afflicted, oppressed by pain. The bhikkhu himself, having untied the shoulder-cloth, ate the barley-meal cake out of compassion for me. Then, having passed away from there, I became a deity.

1168.

1168.

‘‘Tadeva [Pg.291] kammaṃ kusalaṃ kataṃ mayā, sukhañca kammaṃ anubhomi attanā;

Tayā hi bhante anukampito bhusaṃ, kataññutāya abhivādayāmi taṃ.

That very wholesome kamma was done by me, and I myself experience its happy result. For I was greatly shown compassion by you, venerable sir; out of gratitude, I pay homage to you.

1169.

1169.

‘‘Sadevake loke samārake ca, añño muni natthi tayānukampako;

Tayā hi bhante anukampito bhusaṃ, kataññutāya abhivādayāmi taṃ.

In the world with its devas and its Māra, there is no other sage as compassionate as you. For I was greatly shown compassion by you, venerable sir; out of gratitude, I pay homage to you.

1170.

1170.

‘‘Imasmiṃ loke parasmiṃ vā pana, añño munī natthi tayānukampako;

Tayā hi bhante anukampito bhusaṃ, kataññutāya abhivādayāmi ta’’nti.

In this world or in the next, there is no other sage as compassionate as you. For I was greatly shown compassion by you, venerable sir; out of gratitude, I pay homage to you.

Athāyasmā mahāmoggallāno attanā ca devatāya ca kathitaniyāmeneva taṃ bhagavato ārocesi. Satthā tamatthaṃ paccanubhāsitvā taṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desetuṃ ‘‘disvāna devaṃ paṭipucchi bhikkhū’’tiādimāha.

Then, the Venerable Mahāmoggallāna reported that matter to the Blessed One in the very manner in which it was spoken by himself and the deity. The Teacher, having reiterated that matter and having made it the origin of the story, in order to teach the Dhamma to the assembled gathering, spoke the words beginning with: 'Having seen the deity, the monk inquired...'

1159. Tattha devanti gopāladevaputtaṃ. Bhikkhūti āyasmantaṃ mahāmoggallānaṃ sandhāya satthā vadati. So hi sabbaso bhinnakilesatāya bhikkhu. Vimānassa bahukālāvaṭṭhāyitāya kappaṭṭhitikatāya eva vā ‘‘ciraṭṭhitike’’ti vuttaṃ, ‘‘ciraṭṭhitika’’ntipi keci paṭhanti. Tañhi ‘‘deva’’nti iminā sambandhitabbaṃ. Sopi hi saṭṭhisatasahassādhikā tisso vassakoṭiyo tattha avaṭṭhānato ‘‘ciraṭṭhitike’’ti vattabbataṃ labhati. Yathāpi candimāti yathā candimā devaputto kantasītalamanoharakiraṇajālasamujjale attano dibbe vimānamhi virocati, evaṃ virocamānanti vacanasesā.

1159. Therein, 'devaṃ' is said referring to the Gopāla devaputta. The Teacher speaks the word 'bhikkhu' referring to the Venerable Mahāmoggallāna. Truly, he is a bhikkhu because of having completely destroyed the defilements. Because the celestial mansion has stood for a long time, or because it has stood for an aeon, it was called 'ciraṭṭhitike' (long-standing). Some also read 'ciraṭṭhitikaṃ'. That word should be connected with this word 'devaṃ'. Truly, that devaputta also, because of remaining there for three koṭis of years, which is more than six million, obtains the state of being fit to be called 'ciraṭṭhitike'. As for 'yathāpi candimā' (just as the moon): just as the moon devaputta shines in his own divine celestial mansion, which is resplendent with a net of rays that is lovely, cool, and captivating to the heart, 'evaṃ virocamānaṃ' (even so shining) is the remainder of the text to be understood.

1160. Alaṅkatotiādi tassa devaputtassa therena pucchitākāradassanaṃ, taṃ heṭṭhā vuttatthameva.

1160. The words beginning with 'alaṅkato' (adorned) show the manner in which that devaputta was questioned by the Thera. The meaning of this is just as has been stated previously.

1164. Saṅgammāti [Pg.292] saṅgametvā, saṅgammāti vā saṅgahetvā. Hetvatthopi hi idha antonīto, bahū ekato hutvāti attho. Āgāti āgañchi. Māseti māsasassāni.

1164. 'Saṅgamma' means 'having caused to meet', or 'saṅgamma' means 'having collected'. Truly, the meaning of cause is also included here; the meaning is 'many having become one'. 'Āgā' means 'he came'. 'Māse' means 'bean crops'.

1165. Dvayajjāti dvayaṃ ajja etarahi kiccaṃ kātabbaṃ. Ubhayañca kāriyanti vuttassevatthassa pariyāyavacanaṃ. Saññanti dhammasaññaṃ. Tenāha ‘‘yoniso’’ti paṭiladdhāti paṭilabhitvā. Khipinti paniggāhāpanavasena hatthe khipiṃ. Anantakanti nantakaṃ kummāsaṃ pakkhipitvā bandhitvā ṭhapitaṃ pilotikaṃ. A-kāro cettha nipātamattaṃ.

1165. 'Dvayajja' means: 'Today, at this time, there are two duties to be done.' 'Ubhayañca kāriyaṃ' is a synonymous expression for the meaning just stated. 'Saññaṃ' means 'perception associated with the Dhamma.' Therefore, he said, 'yoniso.' 'Paṭiladdhā' means 'having obtained.' 'Khipiṃ' means: by way of causing it to be accepted, 'I placed it in his hand.' 'Anantakaṃ' means a piece of cloth kept after putting in and binding up barley-cake. And here, the letter 'a-' is merely a particle.

1166. Soti so ahaṃ. Turitoti turito sambhamanto. Avāsarinti upagacchi, pāvisiṃ vā. Purā ayaṃ bhañjati yassidaṃ dhananti yassa khettasāmikassa idaṃ māsasassaṃ dhanaṃ, taṃ ayaṃ gogaṇo bhañjati purā tassa bhañjanato, āmaddanato puretaramevāti attho. Tatoti tattha. Turitassa me satoti sambhamantassa me samānassa, sahasā gamanena magge kaṇhasappaṃ anoloketvā gatassāti adhippāyo.

1166. 'So' means 'that I.' 'Turito' means 'hurrying, agitated.' 'Avāsariṃ' means 'I approached,' or alternatively, 'I entered.' 'Purā ayaṃ bhañjati yassidaṃ dhanaṃ' means: before this herd of cattle destroys this wealth, which is the bean crop of a certain field owner; even before its destruction and trampling—this is the meaning. 'Tato' means 'there.' 'Turitassa me sato' means: of me who was hurrying and agitated; the intention is: of one who went without looking at the black snake on the path due to my sudden going.

1167. Aṭṭomhi dukkhena pīḷitoti tena āsīvisaḍaṃsanena aṭṭo aṭṭito upadduto maraṇadukkhena bādhito bhavāmi. Ahāsīti ajjhohari, paribhuñjīti attho. Tato cuto kālakatomhi devatāti tato manussattabhāvato cuto maraṇakālappattiyā, tattha vā āyusaṅkhārassa khepanasaṅkhātassa kālassa katattā kālakato, tadanantarameva ca amhi devatā devattabhāvappattiyā devatā homīti attho.

1167. 'Aṭṭomhi dukkhena pīḷito' means: by that venomous snake's bite, I am afflicted, distressed, oppressed, and tormented by the suffering of death. 'Ahāsi' means 'he swallowed, he consumed'—this is the meaning. 'Tato cuto kālakatomhi devatā' means: having passed away from that human state, due to reaching the time of death, I am a deva. Or alternatively: there, in that human state, having made an end, because of having made the end which is called the exhaustion of the life-formations, and immediately after that, I am a deva; due to attaining the state of a deva, I am a deva—this is the meaning.

1169. Tayāti tayā sadiso añño muni moneyyaguṇayutto isi natthi. Tayāti vā nissakke idaṃ karaṇavacanaṃ. Sesaṃ vuttanayameva.

1169. 'Tayā' means: there is no other sage, an ascetic endowed with the quality of sagehood, who is like you. Or alternatively: this word 'tayā' is an instrumental expression in the sense of the ablative. The remainder is just as has been stated.

Gopālavimānavaṇṇanā niṭṭhitā.

The Explanation of the Cowherd's Mansion is concluded.

7. Kaṇḍakavimānavaṇṇanā

7. The Explanation of the Kaṇḍaka Mansion

Puṇṇamāse [Pg.293] yathā candoti kaṇḍakavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena ca samayena āyasmā mahāmoggallāno heṭṭhā vuttanayeneva devacārikaṃ caranto tāvatiṃsabhavanaṃ gato. Tasmiṃ khaṇe kaṇḍako devaputto sakabhavanato nikkhamitvā dibbayānaṃ abhiruhitvā mahantena parivārena mahatiyā deviddhiyā uyyānaṃ gacchanto āyasmantaṃ mahāmoggallānaṃ disvā sañjātagāravabahumāno sahasā yānato oruyha theraṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā sirasmiṃ añjaliṃ paggayha aṭṭhāsi. Atha naṃ thero –

'Puṇṇamāse yathā cando' is the Kaṇḍaka Mansion. What is its origin? The Blessed One was dwelling in Sāvatthī at the Jeta Grove. And at that time, the Venerable Mahāmoggallāna, wandering on a tour of the deva realm in the manner stated previously, went to the Tāvatiṃsa celestial abode. At that moment, the devaputta Kaṇḍaka, having departed from his own celestial mansion, having mounted a divine vehicle, was going to the park with a great retinue and with great divine power. Seeing the Venerable Mahāmoggallāna, with great reverence and respect having arisen, he quickly descended from the vehicle, approached the Elder, paid homage with the five-point prostration, raised his clasped hands to his head, and stood. Then the Elder asked him:

1171.

1171.

‘‘Puṇṇamāse yathā cando, nakkhattaparivārito;

Samantā anupariyāti, tārakādhipatī sasī.

“Just as the moon on the full-moon day, surrounded by constellations, travels all around—the hare-marked moon, lord of the stars.”

1172.

1172.

‘‘Tathūpamaṃ idaṃ byamhaṃ, dibbaṃ devapuramhi ca;

Atirocati vaṇṇena, udayantova raṃsimā.

“Comparable to that, this divine mansion in the city of the devas shines exceedingly with splendor, like the rising, radiant sun.”

1173.

1173.

‘‘Veḷūriyasuvaṇṇassa, phalikā rūpiyassa ca;

Masāragallamuttāhi, lohitaṅgamaṇīhi ca.

“Of beryl and gold, of crystal and silver, with cat’s eye gems, pearls, and with ruby gems,”

1174.

1174.

‘‘Citrā manoramā bhūmi, veḷūriyassa santhatā;

Kūṭāgārā subhā rammā, pāsādo te sumāpito.

“The ground, variegated and delightful, is spread with beryl; your palace, with its beautiful and delightful peaked-roof halls, is well-constructed.”

1175.

1175.

‘‘Rammā ca te pokkharaṇī, puthulomanisevitā;

Acchodakā vippasannā, soṇṇavālukasanthatā.

“And your lotus pond is delightful, frequented by broad-finned fish, with clear, limpid water, and strewn with golden sand.”

1176.

1176.

‘‘Nānāpadumasañchannā, puṇḍarīkasamotatā;

Surabhiṃ sampavāyanti, manuññā mātuteritā.

“Covered with various lotuses, overspread with white lotuses, a delightful fragrance wafts, stirred by the breeze.”

1177.

1177.

‘‘Tassā te ubhato passe, vanagumbā sumāpitā;

Upetā puppharukkhehi, phalarukkhehi cūbhayaṃ.

“On both its sides, forest thickets are well-created, endowed with both flowering trees and fruit-bearing trees.”

1178.

1178.

‘‘Sovaṇṇapāde pallaṅke, muduke gonakatthate;

Nisinnaṃ devarājaṃva, upatiṭṭhanti accharā.

“On a golden-footed couch, soft and covered with a woolen rug, celestial nymphs attend upon you, who are seated like a king of the devas.”

1179.

1179.

‘‘Sabbābharaṇasañchannā[Pg.294], nānāmālāvibhūsitā;

Ramenti taṃ mahiddhikaṃ, vasavattīva modasi.

“Adorned with all ornaments, decorated with various garlands, they delight you, one of great psychic power; you rejoice like Vasavattī.”

1180.

1180.

‘‘Bherisaṅkhamudiṅgāhi, vīṇāhi paṇavehi ca;

Ramasi ratisampanno, naccagīte suvādite.

“Endowed with pleasure, you rejoice with kettledrums, conches, and mudiṅgas, and with lutes and tabors, in well-played dance and song.”

1181.

1181.

‘‘Dibbā te vividhā rūpā, dibbā saddā atho rasā;

Gandhā ca te adhippetā, phoṭṭhabbā ca manoramā.

“Your various forms are divine, sounds are divine, and also tastes; and scents are agreeable to you, and touches are delightful.”

1182.

1182.

‘‘Tasmiṃ vimāne pavare, devaputta mahappabho;

Atirocasi vaṇṇena, udayantova bhāṇumā.

“In that excellent mansion, O devaputta of great splendor, you shine exceedingly with beauty, like the rising sun.”

1183.

1183.

‘‘Dānassa te idaṃ phalaṃ, atho sīlassa vā pana;

Atho añjalikammassa, taṃ me akkhāhi pucchito’’ti. –

“Is this the fruit of your giving, or indeed of virtue, or of the act of reverential salutation? Being asked, explain that to me.”

Adhigatasampattikittanamukhena katakammaṃ pucchi.

By means of declaring the prosperity that had been attained, he asked about the deed that was performed.

1184.

1184.

‘‘So devaputto attamano, moggallānena pucchito;

Pañhaṃ puṭṭho viyākāsi, yassa kammassidaṃ phalaṃ’’.

That devaputta, with a pleased mind, being asked by Moggallāna, having been asked the question, explained of which deed this is the fruit.

1185.

1185.

‘‘Ahaṃ kapilavatthusmiṃ, sākiyānaṃ puruttame;

Suddhodanassa puttassa, kaṇḍako sahajo ahaṃ.

“In Kapilavatthu, the foremost city of the Sakyans, I was Kaṇḍaka, the horse born at the same time as the son of Suddhodana.”

1186.

1186.

‘‘Yadā so aḍḍharattāyaṃ, bodhāya mabhinikkhami;

So maṃ mudūhi pāṇīhi, jālitambanakhehi ca.

“When at midnight he went forth for the sake of enlightenment, with his soft hands and with radiant, copper-colored nails,”

1187.

1187.

‘‘Satthiṃ ākoṭayitvāna, vaha sammāti cabravi;

‘Ahaṃ lokaṃ tārayissaṃ, patto sambodhimuttamaṃ’.

“having patted my flank, he said, ‘Carry on, friend! Having attained supreme enlightenment, I shall ferry the world across.’”

1188.

1188.

‘‘Taṃ me giraṃ suṇantassa, hāso me vipulo ahu;

Udaggacitto sumano, abhisīsiṃ tadā ahaṃ.

“As I listened to that speech, great joy arose in me; with an uplifted and joyful mind, I then went forth.”

1189.

1189.

‘‘Abhirūḷhañca maṃ ñatvā, sakyaputtaṃ mahāyasaṃ;

Udaggacitto mudito, vahissaṃ purisuttamaṃ.

“Knowing that the Sakyan son of great fame had mounted me, with an uplifted and joyful mind, I carried the supreme man.”

1190.

1190.

‘‘Paresaṃ [Pg.295] vijitaṃ gantvā, uggatasmiṃ divākare;

Mamaṃ channañca ohāya, anapekkho so apakkami.

Having gone to the domain of others, when the sun had risen, leaving me and Channa, he departed without looking back.

1191.

1191.

‘‘Tassa tambanakhe pāde, jivhāya parilehisaṃ;

Gacchantañca mahāvīraṃ, rudamāno udikkhisaṃ.

With my tongue, I licked his feet with their copper-colored nails; weeping, I gazed upon the great hero as he departed.

1192.

1192.

‘‘Adassanenahaṃ tassa, sakyaputtassa sirīmato;

Alatthaṃ garukābādhaṃ, khippaṃ me maraṇaṃ ahu.

From not seeing him, the glorious Sakyan son, I contracted a severe illness; my death occurred quickly.

1193.

1193.

‘‘Tasseva ānubhāvena, vimānaṃ āvasāmidaṃ;

Sabbakāmaguṇopetaṃ, devo devapuramhiva.

By his very power, I inhabit this mansion, replete with every sensual delight, like a god in the city of gods.

1194.

1194.

‘‘Yañca me ahuvā hāso, saddaṃ sutvāna bodhiyā;

Teneva kusalamūlena, phusissaṃ āsavakkhayaṃ.

And that joy which arose in me upon hearing the word of enlightenment—by that very wholesome root, I shall attain the destruction of the taints.

1195.

1195.

‘‘Sace hi bhante gaccheyyāsi, satthu buddhassa santike;

Mamāpi naṃ vacanena, sirasā vajjāsi vandanaṃ.

Venerable sir, if you should go into the presence of the Teacher, the Buddha, then with my words, pay homage to him with your head.

1196.

1196.

‘‘Ahampi daṭṭhuṃ gacchissaṃ, jinaṃ appaṭipuggalaṃ;

Dullabhaṃ dassanaṃ hoti, lokanāthāna tādina’’nti. –

I too will go to see the Conqueror, the Incomparable One; rare is the sight of such world-protectors.

Sopi attanā katakammaṃ kathesi. Ayañhi anantare attabhāve amhākaṃ bodhisattena sahajāto kaṇḍako assarājā ahosi. So abhinikkhamanasamaye abhiruḷho teneva rattāvasesena tīṇi rajjāni mahāpurisaṃ atikkamāpetvā anomānadītīraṃ sampāpesi. Atha so mahāsattena sūriye uggate ghaṭikāramahābrahmunā upanītāni pattacīvarāni gahetvā pabbajitvā channena saddhiṃ kapilavatthuṃ uddissa vissajjito. Sinehabhārikena hadayena mahāpurisassa pāde attano jivhāya lehitvā pasādasommāni akkhīni ummīletvā yāva dassanapathā olokento dassanūpacāraṃ pana atikkante lokanāthe ‘‘evaṃvidhaṃ nāma lokagganāyakaṃ mahāpurisaṃ ahaṃ vahiṃ, saphalaṃ vata me sarīraṃ ahosī’’ti pasannamānaso hutvā puna cirakālaṃ saṅgatassa pemassa vasena viyogadukkhaṃ asahanto bhāviniyā dibbasampattiyā vasena [Pg.296] dhammatāya codiyamāno kālaṃ katvā tāvatiṃsabhavane nibbatti. Taṃ sandhāya vuttaṃ ‘‘puṇṇamāse yathā cando…pe… ahaṃ kapilavatthusmi’’ntiādi.

He too recounted his own deeds. For in the immediately preceding existence, he was the king of horses named Kaṇḍaka, born together with our Bodhisatta. At the time of the Great Renunciation, having been mounted, with only the remainder of that night he caused the Great Being to cross three kingdoms and brought him to the bank of the Anomā River. Then, when the sun had risen, the Great Being took the bowl and robes brought by the Great Brahmā Ghaṭikāra and went forth. When the horse was sent back with Channa towards Kapilavatthu, with a heart heavy with affection, he licked the Great Being’s feet with his own tongue, opened his clear and gentle eyes, and gazed as long as he was within the range of sight. But when the Lord of the World had passed beyond the range of sight, with a devoted mind he thought, “Such a Great Being, the supreme leader of the world, I have carried! Truly, my body has become fruitful!” Then, unable to bear the suffering of separation due to the power of affection well-formed over a long time, and being impelled by the nature of things through the power of his future divine attainment, he passed away and was reborn in the Tāvatiṃsa realm. With reference to that, it was said: “As the moon on the full moon… I was in Kapilavatthu,” and so on.

1171. Tattha puṇṇamāseti puṇṇamāsiyaṃ sukkapakkhe pannarasiyaṃ. Tārakādhipatīti tārakānaṃ adhipati. Sasīti sasalañchanavā. ‘‘Tārakādhipa dissatī’’ti keci paṭhanti, tesaṃ tārakādhipāti avibhattikaniddeso, tārakānaṃ adhipo hutvā dissati anupariyāti cāti yojanā kātabbā.

1171. Therein, `puṇṇamāse` means on the full moon day, on the fifteenth day of the waxing fortnight. `Tārakādhipati` means the lord of the stars. `Sasī` means marked with a hare. Some recite it as `tārakādhipa dissati`; in their view, `tārakādhipa` is a designation without an inflection, and it should be construed as: “Being the lord of the stars, he appears and also moves around.”

1172. Dibbaṃ devapuramhi cāti devapurasmimpi dibbaṃ. Yathā manussānaṃ ṭhānato devapuraṃ uttamaṃ, evaṃ devapurato cāpi idaṃ tava vimānaṃ uttamanti dasseti. Tenāha ‘‘atirocati vaṇṇena, udayantova raṃsimā’’ti, uggacchanto sūriyo viyāti attho.

1172. `Dibbaṃ devapuramhi ca` means divine even in the city of devas. It shows that just as the city of devas is supreme compared to the abode of humans, so too is this celestial mansion of yours supreme even compared to the city of devas. Therefore, it is said: “It outshines in splendor, like the rising radiant one”; the meaning is, like the rising sun.

1173. Veḷūriyasuvaṇṇassāti veḷuriyena suvaṇṇena ca idaṃ byamhaṃ nimmitanti vacanasesena yojanā. Phalikāti phalikamaṇinā.

1173. `Veḷūriyasuvaṇṇassā`'ti: This celestial mansion was created with beryl and with pure gold; thus, the connection should be made with the remaining words. `Phalikā`'ti: with the crystal gem.

1175. Pokkharaṇīti pokkharaṇiyo.

1175. `Pokkharaṇī`'ti: There are ponds.

1177-8. Tassāti tassā pokkharaṇiyā. Vanagumbāti uyyāne supupphagacche sandhāya vadati. Devarājaṃvāti sakkaṃ viya. Upatiṭṭhantīti upaṭṭhānaṃ karonti.

`Tassā`'ti: of that lotus pond. `Vanagumbā`'ti: this is said in reference to the beautifully flowering bushes in the park. `Devarājaṃvā`'ti: like Sakka. `Upatiṭṭhanti`'ti: they perform attendance.

1179. Sabbābharaṇasañchannāti sabbehi itthālaṅkārehi paṭicchāditā, sabbaso vibhūsitasarīrāti attho. Vasavattīvāti vasavattidevarājā viya.

1179. `Sabbābharaṇasañchannā`'ti: covered with all the ornaments of celestial women; that is, their bodies are completely adorned. `Vasavattīvā`'ti: like Vasavattī, the king of devas.

1180. Bherisaṅkhamudiṅgāhīti liṅgavipallāsena vuttaṃ, bherīhi ca saṅkhehi ca mudiṅgehi cāti yojanā. Ratisampannoti dibbāya ratiyā samaṅgībhūto. Naccagīte suvāditeti nacce ca gīte ca sundare vādite ca, naccane ca gāyane ca sundare vādite ca hetubhūte. Nimittatthe hi etaṃ bhummaṃ, pavattiteti vā vacanaseso.

1180. `Bherisaṅkhamudiṅgāhī`'ti is said with a gender inversion; the connection is: "with kettledrums, and with conches, and with tabors." `Ratisampanno`'ti: endowed with divine pleasure. `Naccagīte suvādite`'ti: in dance, and in song, and in beautiful music; or, being the cause of dancing, and of singing, and of beautiful music. Indeed, this is the locative case in the sense of a sign, or `pavattite` ("when it occurs") is the remaining part of the sentence to be understood.

1181. Dibbā te vividhā rūpāti devalokapariyāpannā nānappakārā cakkhuviññeyyā rūpā tuyhaṃ adhippetā yathādhippetā manoramā [Pg.297] vijjantīti kiriyāpadaṃ ānetvā yojetabbaṃ. Dibbā saddātiādīsupi eseva nayo.

1181. `Dibbā te vividhā rūpā`'ti: Divine, various forms—included in the deva-world, of many kinds, cognizable by eye-consciousness, desired by you, delightful just as they are desired—exist. Thus, the verb-word should be brought and connected. In `Dibbā saddā` and so on also, this same method is to be understood.

1185. Kaṇḍako sahajo ahanti ettha ahanti nipātamattaṃ. ‘‘Ahū’’ti keci paṭṭhanti, kaṇḍako nāma assarājā mahāsattena saha ekasmiṃyeva divase jātattā sahajo ahosinti attho.

1185. In `Kaṇḍako sahajo ahaṃ`'ti, the word `ahaṃ` is merely a particle. Some recite it as `ahū`. The meaning is: the horse-king named Kaṇḍaka, because he was born on the very same day together with the Great Being, was one born at the same time (`sahajo ahosi`).

1186. Aḍḍharattāyanti aḍḍharattiyaṃ, majjhimayāmasamayeti attho. Bodhāya mabhinikkhamīti ma-kāro padasandhikaro, abhisambodhiatthaṃ mahābhinikkhamanaṃ nikkhamīti attho. Mudūhi pāṇīhīti muduhatthataṃ mahāpurisalakkhaṇaṃ vadati. Jālitambanakhehīti jālavantehi abhilohitanakhehi. Tena jālahatthataṃ mahāpurisalakkhaṇaṃ tambanakhataṃ anubyañjanañca dasseti.

1186. `Aḍḍharattāyan`'ti: at midnight, that is, at the time of the middle watch. `Bodhāya m-abhinikkhamī`'ti: the letter 'm' is for euphonic conjunction; the meaning is: "he went forth on the Great Renunciation for the sake of supreme full enlightenment." `Mudūhi pāṇīhī`'ti: this speaks of the state of having soft hands, a characteristic of a great man. `Jālitambanakhehī`'ti: with web-like, very red nails. By this is shown the great man's characteristic of having web-like hands and the secondary characteristic of having copper-colored nails.

1187. Satthi nāma jaṅghā, idha pana satthino āsannaṭṭhānabhūto ūruppadeso ‘‘satthī’’ti vutto. Ākoṭayitvānāti appoṭhetvā. ‘‘Vaha sammā’’ti cabravīti ‘‘samma kaṇḍaka, ajjekarattiṃ maṃ vaha, mayhaṃ opavuyhaṃ hohī’’ti ca kathesi. Vahane pana payojanaṃ tadā mahāsattena dassitaṃ vadanto ‘‘ahaṃ lokaṃ tārayissaṃ, patto sambodhimuttama’’nti āha. Tena ‘‘ahaṃ uttamaṃ anuttaraṃ sammāsambodhiṃ patto adhigato hutvā sadevakaṃ lokaṃ saṃsāramahoghato tārayissāmi, tasmā nayidaṃ gamanaṃ yaṃkiñcīti cinteyyāsī’’ti gamane payojanassa anuttarabhāvaṃ dasseti.

1187. `Satthi` means the shin, but here the thigh region, being the place near the shin, is called `satthi`. `Ākoṭayitvāna` means having struck. `Vaha sammā'ti cabravī` means he also said, “Friend Kaṇḍaka, carry me today for one whole night.” Then, wishing to state the purpose in carrying, the Great Being showed it, saying: “I shall ferry the world across, having attained supreme enlightenment.” By that, he shows the unsurpassed nature of the purpose in his journey: “I, having reached and attained the supreme, unsurpassed perfect enlightenment, shall ferry the world with its devas across from the great flood of saṃsāra. Therefore, you should not think that this is just any journey.”

1188-9. Hāsoti tuṭṭhi. Vipuloti mahāuḷāro. Abhisīsinti āsisiṃ icchiṃ sampaṭicchiṃ. Abhirūḷhañca maṃ ñatvā, sakyaputtaṃ mahāyasanti patthaṭavipulayasaṃ sakyarājaputtaṃ mahāsattaṃ maṃ abhiruyha nisinnaṃ jānitvā. Vahissanti nesiṃ.

`Hāso` means joy. `Vipulo` means great and magnificent. `Abhisīsiṃ` means I hoped, I wished, I accepted. `Abhirūḷhañca maṃ ñatvā, sakyaputtaṃ mahāyasaṃ` means: knowing that the Great Being, the Sakyan prince of widespread and great fame, had mounted and was seated upon me. `Vahissaṃ` means I carried.

1190-91. Paresanti pararājūnaṃ. Vijitanti desaṃ pararajjaṃ. Ohāyāti vissajjitvā. Apakkamīti apakkamituṃ ārabhi. ‘‘Paribbajī’’ti ca paṭhanti. Parilehisanti parito lehiṃ. Udikkhisanti olokesiṃ.

`Paresaṃ` means of other kings. `Vijitaṃ` means a country, a foreign kingdom. `Ohāya` means having abandoned. `Apakkami` means he began to depart. They also recite `paribbaji`. `Parilehissaṃ` means I licked all around. `Udikkhissaṃ` means I looked up.

1192-3. Garukābādhanti [Pg.298] garukaṃ bāḷhaṃ ābādhaṃ, maraṇantikaṃ dukkhanti attho. Tenāha ‘‘khippaṃ me maraṇaṃ ahū’’ti. So hi anekāsu jātīsu mahāsattena daḷhabhattiko hutvā āgato, tasmā viyogadukkhaṃ sahituṃ nāsakkhi, ‘‘sammāsambodhiṃ adhigantuṃ nikkhanto’’ti pana sutvā nirāmisaṃ uḷāraṃ pītisomanassañca uppajji, tena maraṇānantaraṃ tāvatiṃsesu nibbatti, uḷārā cassa dibbasampattiyo pāturahesuṃ. Tena vuttaṃ ‘‘tasseva ānubhāvenā’’ti, ṭhānagatassa pasādamayapuññassa balena. Devo devapuramhivāti tāvatiṃsabhavane sakko devarājā viya.

"Garukābādhaṃ" means a heavy, severe illness; the meaning is suffering that has death as its end. Therefore, he said, "My death came quickly." For he, having been one of firm devotion to the Great Being in many births, was for that reason unable to bear the suffering of separation. However, upon hearing, "He has gone forth to attain perfect enlightenment," a non-sensual, magnificent joy and gladness also arose. Because of that, immediately after death, he was reborn in the Tāvatiṃsa heaven, and magnificent divine attainments appeared for him. Therefore, it was said, "by that very power," that is, by the power of the well-placed merit consisting of confidence. "Devo devapuramhi ca" means: like Sakka, king of the devas, in the Tāvatiṃsa abode.

1194. Yañca me ahuvā hāso, saddaṃ sutvāna bodhiyāti ‘‘patto sambodhimuttama’’nti paṭhamataraṃ bodhisaddaṃ sutvā tadā mayhaṃ hāso ahu, yaṃ hāsassa bhavanaṃ sussanaṃ, teneva kusalamūlena teneva kusalabījena phusissanti phusissāmi pāpuṇissāmi.

1194. Regarding 'And the joy that arose in me upon hearing the sound of enlightenment': Having heard for the very first time the word 'bodhi' in the phrase 'attained the supreme enlightenment,' at that time joy arose in me. Whatever arising of joy, whatever delight there was, it is by that very root of merit, by that very seed of merit, that I shall attain. 'Phusissanti' is to be understood as 'I shall attain' (phusissāmi), 'I shall reach' (pāpuṇissāmi).

1195. Evaṃ devaputto yathādhigatāya anāgatāya bhavasampattiyā kāraṇabhūtaṃ attano kusalakammaṃ kathento idāni attanā bhagavato santikaṃ gantukāmopi puretaraṃ therena satthu vandanaṃ pesento ‘‘sace’’ti gāthamāha. Tattha sace gaccheyyāsīti yadi gamissasi. ‘‘Sace gacchasī’’ti keci paṭhanti, so evattho. Mamāpi naṃ vacanenāti na kevalaṃ tava sabhāveneva, atha kho mamāpi vacanena bhagavantaṃ. Vajjāsīti vadeyyāsi, mamāpi sirasā vandananti yojanā.

1195. Thus, the devaputta, while recounting his own meritorious deed which was the cause for the future accomplishment of existence to be obtained, although now desiring to go himself to the presence of the Blessed One, first, desiring to prompt the elder to pay homage to the Teacher, spoke the verse beginning with 'sace.' Therein, 'sace gaccheyyāsi' means 'if you should go.' Some recite it as 'sace gacchasi,' but the meaning is the same. As for 'mamāpi naṃ vacanena': you should not speak merely of your own accord, but rather, also by my words to the Blessed One. 'Vajjāsi' means 'you should state.' The construction is: 'You should state my homage with the head as well.'

1196. Yadipi dāni vandanañca pesemi, pesetvā eva pana na tiṭṭhāmīti dassento āha ‘‘ahampi daṭṭhuṃ gacchissaṃ, jinaṃ appaṭipuggala’’nti. Gamane pana daḷhataraṃ kāraṇaṃ dassetuṃ ‘‘dullabhaṃ dassanaṃ hoti, lokanāthāna tādina’’nti āha.

1196. Desiring to show the meaning, 'Although I now send homage, I do not just stop after having sent it,' he said: 'I too will go to see the Victor, the one without an equal.' Then, to show a stronger reason for going, he said: 'Rare is the sight of such World-Lords.'

1197.

1197.

‘‘So kataññū katavedī, satthāraṃ upasaṅkami;

Sutvā giraṃ cakkhumato, dhammacakkhuṃ visodhayi.

Being grateful and thankful, he approached the Teacher; having heard the words of the One with Vision, he purified the Eye of the Dhamma.

1198.

1198.

‘‘Visodhetvā diṭṭhigataṃ, vicikicchaṃ vatāni ca;

Vanditvā satthuno pāde, tatthevantaradhāyathā’’ti. –

Having purified wrong views, doubt, and rites and rituals; having paid homage to the Teacher's feet, right there he vanished.

Imā dve gāthā saṅgītikārehi ṭhapitā.

These two verses were placed here by the Reciters of the Council.

1197. Tattha [Pg.299] sutvā giraṃ cakkhumatoti pañcahi cakkhūhi cakkhumato sammāsambuddhassa vacanaṃ sutvā. Dhammacakkhunti sotāpattimaggaṃ. Visodhayīti adhigacchi. Adhigamoyeva hi tassa visodhanaṃ.

1197. Therein, 'having heard the word of the One with Vision' means having heard the word of the Perfectly Enlightened One, who possesses the five eyes of wisdom. 'The Eye of the Dhamma' means the path of stream-entry. 'He purified' means he attained. Indeed, its attainment is itself the purification.

1198. Visodhetvā diṭṭhigatanti diṭṭhigataṃ samugghātetvā. Vicikicchaṃ vatāni cāti soḷasavatthukaṃ aṭṭhavatthukañca vicikicchañca ‘‘sīlabbatehi suddhī’’ti pavattanakasīlabbataparāmāse ca visodhayīti yojanā. Tattha hi saha pariyāyehi tathā pavattā parāmāsā ‘‘vatānī’’ti vuttaṃ. Sesaṃ vuttanayameva.

1198. "Having purified wrong view" means having eradicated wrong view. "And doubt and observances" means he purified both the sixteen-based and eight-based doubt, and the clinging to rules and observances that occurs as "purity is by rules and observances"; this is the construction. For therein, the clingings that occur thus, together with their causes, are called "observances." The rest is just as has been stated.

Kaṇḍakavimānavaṇṇanā niṭṭhitā.

The Commentary on the Kaṇḍaka Vimāna is finished.

8. Anekavaṇṇavimānavaṇṇanā

8. Commentary on the Mansion of Various Hues

Anekavaṇṇaṃ darasokanāsananti anekavaṇṇavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena āyasmā mahāmoggallāno heṭṭhā vuttanayena devacārikaṃ caranto tāvatiṃsabhavanaṃ agamāsi. Atha naṃ anekavaṇṇo devaputto disvā sañjātagāravabahumāno upasaṅkamitvā añjaliṃ paggayha aṭṭhāsi. Thero –

“Many-hued, the dispeller of sorrow” refers to the Mansion of Various Hues. What was its origin? The Blessed One was dwelling at Sāvatthī, in Jeta’s Grove. At that time, the Venerable Mahāmoggallāna, traveling through the deva realms in the manner previously described, went to the Tāvatiṃsa heaven. Then, the devaputta Anekavaṇṇa, seeing him, approached with great reverence and respect, raised his joined palms, and stood there. The Elder—

1199.

1199.

‘‘Anekavaṇṇaṃ darasokanāsanaṃ, vimānamāruyha anekacittaṃ;

Parivārito accharāsaṅgaṇena, sunimmito bhūtapatīva modasi.

“Of various hues, dispeller of grief, having ascended the celestial mansion of manifold design, surrounded by a host of nymphs, you rejoice like a well-created lord of beings.

1200.

1200.

‘‘Samassamo natthi kuto panuttaro, yasena puññena ca iddhiyā ca;

Sabbe ca devā tidasagaṇā samecca, taṃ taṃ namassanti sasiṃva devā;

Imā ca te accharāyo samantato, naccanti gāyanti pamodayanti.

“There is none equal to you, how then one superior, in glory, merit, and power? All the devas, the host of the Tāvatiṃsa gods, having assembled, pay homage to you, as devas do to the moon. And these nymphs all around you dance, sing, and delight you.

1201.

1201.

‘‘Deviddhipattosi [Pg.300] mahānubhāvo,Manussabhūto kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvo,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. –

“You have attained divine power, great in might. When you were a human being, what wholesome deed did you perform? By what deed are you so radiant in glory, and your complexion shines in all directions?”

Adhigatasampattikittanamukhena katakammaṃ pucchi. Taṃ dassetuṃ –

By way of praising the prosperity he had attained, the Elder asked about the deed he had done. To show that:

1202. ‘‘So devaputto attamano…pe…yassa kammassidaṃ phala’’nti. –

1202. “That devaputta, pleased… (the rest as in the Sutta)… this is the fruit of what deed?”

Vuttaṃ. Sopi –

It was said. He also—

1203.

1203.

‘‘Ahaṃ bhadante ahuvāsi pubbe, sumedhanāmassa jinassa sāvako;

Puthujjano ananubodhohamasmi, so satta vassāni paribbajissahaṃ.

“Venerable sir, I was formerly a disciple of the Victor named Sumedha. I was a worldling, unenlightened. For seven years, I lived the homeless life.

1204.

1204.

‘‘Sohaṃ sumedhassa jinassa satthuno, parinibbutassoghatiṇṇassa tādino;

Ratanuccayaṃ hemajālena channaṃ, vanditvā thūpasmiṃ manaṃ pasādayiṃ.

“I, having worshipped the pile of jewels covered with a golden net—the stūpa of the Teacher Sumedha, the Victor, who had attained final Nibbāna, crossed the flood, the Such-a-one—gladdened my mind at that stūpa.

1205.

1205.

‘‘Na māsi dānaṃ na ca matthi dātuṃ, pare ca kho tattha samādapesiṃ;

Pūjetha naṃ pūjanīyassa dhātuṃ, evaṃ kira saggamito gamissatha.

“I had no gift to give, nor did I have anything to give, yet I encouraged others there, saying: ‘Honor the relic of the One Worthy of Honor—thus, it is said, you will go to heaven from here.’

1206.

1206.

‘‘Tadeva kammaṃ kusalaṃ kataṃ mayā,Sukhañca dibbaṃ anubhomi attanā;

Modāmahaṃ tidasagaṇassa majjhe,Na tassa puññassa khayampi ajjhaga’’nti. – kathesi;

“That very wholesome deed was done by me, and I myself experience divine happiness. I rejoice in the midst of the assembly of the Tāvatiṃsa gods, and I have not reached the exhaustion of that merit.” Thus he spoke.

Ito kira tiṃsakappasahasse sumedho nāma sammāsambuddho loke uppajjitvā sadevakaṃ lokaṃ ekobhāsaṃ katvā katabuddhakicco parinibbuto, manussehi ca bhagavato dhātuṃ gahetvā ratanacetiye kate aññataro puriso satthu sāsane pabbajitvā satta vassāni brahmacariyaṃ [Pg.301] caritvā anavaṭṭhitacittatāya kukkuccako hutvā uppabbaji. Uppabbajito ca saṃvegabahulatāya dhammacchandavantatāya ca cetiyaṅgaṇe sammajjanaparibhaṇḍādīni karonto niccasīlauposathasīlāni rakkhanto dhammaṃ suṇanto aññe ca puññakiriyāya samādapento vicari. So āyupariyosāne kālakato tāvatiṃsesu nibbatti. So puññakammassa uḷārabhāvena mahesakkho mahānubhāvo sakkādīhi devatāhi sakkatapūjito hutvā tattha yāvatāyukaṃ ṭhatvā tato cuto aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde tasseva kammassa vipākāvasesena tāvatiṃsabhavane nibbatti, ‘‘anekavaṇṇo’’ti naṃ devatā sañjāniṃsu. Taṃ sandhāya vuttaṃ ‘‘atha naṃ anekavaṇṇo devaputto…pe… na tassa puññassa khayampi ajjhaganti kathesī’’ti.

It is said that thirty thousand aeons ago, a Perfectly Self-Enlightened One named Sumedha arose in the world. Having illuminated the world together with its devas in a single radiance and completed the Buddha’s duties, he attained final Nibbāna. People took the relics of the Blessed One and built a jeweled stupa. A certain man, having gone forth into the Teacher’s dispensation, practiced the holy life for seven years, but due to an unsettled mind, he became remorseful and disrobed. After disrobing, filled with a sense of spiritual urgency and a strong desire for the Dhamma, he swept the courtyard of the stupa, attended to its requisites, maintained the regular precepts and Uposatha precepts, listened to the Dhamma, and encouraged others to perform wholesome deeds. At the end of his life, he passed away and was reborn in the Tāvatiṃsa heaven. Due to the greatness of his wholesome deeds, he became powerful and influential, honored and revered by devas such as Sakka. Having lived there for the duration of his life, and after passing away from there, he wandered among devas and humans. In this Buddha-era, through the remaining result of that same kamma, he was reborn in the Tāvatiṃsa realm. The devas recognized him as ‘Anekavaṇṇa.’ Regarding this, it was said: ‘Then the deva-son Anekavaṇṇa… (and so on)… the exhaustion of that merit I have not yet reached.’ Thus he spoke.

1199. Tattha anekavaṇṇanti nīlapītādivasena vividhavaṇṇatāya anantaravimānādīnaṃ vividhasaṇṭhānatāya ca nānāvidhavaṇṇaṃ. Darasokanāsananti sītalabhāvena darathapariḷāhānaṃ vinodanato manuññatāya dassanīyatāya ca sokassa anokāsato darasokanāsanaṃ. Anekacittanti nānāvidhacittarūpaṃ. Sunimmito bhūtapatīvāti tāvatiṃsakāyikopi uḷāradibbabhogatāya sunimmitadevarājā viya modasi tussasi abhiramasi.

1199. Therein, ‘Anekavaṇṇa’ means of various hues—blue, yellow, and so on—due to the diversity of colors and the various forms of the surrounding celestial mansions. ‘Darasokanāsana’ means dispelling distress and fever with its coolness, and removing sorrow due to its pleasing and delightful appearance. ‘Anekacitta’ means of many kinds of designs. ‘Sunimmito bhūtapatīva’ means, though belonging to the Tāvatiṃsa realm, due to the splendor of divine enjoyments, you rejoice, delight, and take pleasure like the well-created king of devas.

1200. Samassamoti samo eva hutvā samo, nibbariyāyena sadiso te tuyhaṃ natthi, kuto pana kena kāraṇena uttari adhiko ko nāma siyā. Kena pana samatā uttaritaratā cāti āha ‘‘yasena puññena ca iddhiyā cā’’ti. Tattha yasenāti parivārena. Iddhiyāti ānubhāvena. Yasenāti vā issariyena, iddhiyāti deviddhiyā. Yasenāti vā vibhavasampattiyā, iddhiyāti yathicchi tassa kāmaguṇassa ijjhanena. Yasenāti vā kittighosena, iddhiyāti samiddhiyā. Puññenāti tattha tattha vuttāvasiṭṭhapuññaphalena, puññakammeneva vā.

1200. ‘Samassamo’ means being equal, thus equal; there is none truly like you. How then, for what reason, could anyone be superior? By what are you equal and surpassed by none? He says: “by glory, merit, and power.” Herein, ‘by glory’ means by retinue. ‘By power’ means by influence. Or, ‘by glory’ means by sovereignty, ‘by power’ by divine power. Or, ‘by glory’ means by wealth and prosperity, ‘by power’ by the fulfillment of desired sense pleasures as wished. Or, ‘by glory’ means by fame and renown, ‘by power’ by success. ‘By merit’ means by the remaining fruits of wholesome deeds mentioned in various places, or simply by wholesome actions.

‘‘Sabbe ca devā’’ti sāmaññato gahitamatthaṃ ‘‘tidasagaṇā’’ti iminā visesetvā vuttaṃ. Ekaccassa paccekaṃ nipaccakāraṃ karontāpi pamuditā na karonti[Pg.302], na evametassa. Etassa pana pamuditāpi karontiyevāti dassetuṃ ‘‘sameccā’’ti vuttaṃ. Taṃ tanti taṃ tvaṃ. Sasiṃva devāti yathā nāma sukkapakkhapāṭipadiyaṃ dissamānaṃ sasiṃ candaṃ manussā devā ca ādarajātā namassanti, evaṃ taṃ sabbepi tidasagaṇā namassantīti attho.

“All the devas”—this general meaning is specified further by “the host of Tāvatiṃsa gods.” Some may offer homage individually with special effort, but they do not do so rejoicingly; this is not so for this one. To show that for him they do so rejoicingly, it is said, “having assembled.” ‘Taṃ tanti’ means ‘that one, you.’ ‘Sasiṃva devā’ means: just as humans and devas, with admiration, pay homage to the moon appearing on the first day of the waxing fortnight, so too do all the hosts of Tāvatiṃsa pay homage to you—this is the meaning.

1203. Bhadanteti theraṃ gāravabahumānena samudācarati. Ahuvāsinti ahosiṃ. Pubbeti purimajātiyaṃ. Sumedhanāmassa jinassa sāvakoti sumedhoti evaṃ pākaṭanāmassa sammāsambuddassa sāsane pabbajitabhāvena sāvako. Puthūjjanoti anariyo. Tatthāpi saccānaṃ anubodhamattassāpi abhāvena ananubodho. So satta vassāni paribbajissahanti so ahaṃ satta saṃvaccharāni pabbajjāguṇamattena vicariṃ, uttarimanussadhammaṃ nādhigacchinti adhippāyo.

1203. ‘Bhadante’ means he addresses the Elder with great respect and esteem. ‘Ahuvāsiṃ’ means ‘I was.’ ‘Pubbe’ means in a previous birth. ‘A disciple of the Victor named Sumedha’ means a disciple by virtue of having gone forth into the dispensation of the Perfectly Self-Enlightened One whose name was well-known as Sumedha. ‘Puthujjano’ means a worldling. Even there, due to the absence of even a mere awakening to the truths, there was no awakening. ‘So sattavassāni paribbajissaṃ’ means: I wandered for seven years merely with the virtue of renunciation, without attaining any superior human state—this is the intention.

1204. Ratanuccayanti maṇikanakādiratanehi uccitaṃ ussitaratanacetiyaṃ. Hemajālena channanti samantato upari ca kañcanajālena paṭicchāditaṃ. Vanditvāti pañcapatiṭṭhitena tattha tattha paṇāmaṃ katvā. Thūpasmiṃ manaṃ pasādayinti ‘‘sabbaññuguṇādhiṭṭhānāya vata dhātuyā ayaṃ thūpo’’ti thūpasmiṃ cittaṃ pasādesiṃ.

1204. ‘Ratanuccaya’ means a jeweled stupa piled up with gems, gold, and other jewels, a stupa raised high with jewels. ‘Covered with a golden net’ means covered all around and above with a golden net. ‘Having worshipped’ means having bowed in various places with the five-point prostration. ‘I gladdened my mind at the stupa’ means: thinking, “Indeed, this stupa is for the relics that are the basis of the Omniscient One’s qualities,” I gladdened my mind at the stupa.

1205. Na māsi dānanti me mayā kataṃ dānaṃ nāsi nāhosi. Kasmā pana? Na ca metthi dātunti me mama pariggahabhūtaṃ dānaṃ dātuṃ na atthi, na kiñci deyyavatthu vijjati, pare ca kho satte tattha dāne samādapesiṃ. ‘‘Paresañca tattha samādapesi’’nti ca paṭhanti, tattha paresanti upayogatthe sāmivacanaṃ daṭṭhabbaṃ. Pūjetha nantiādi samādapanākāradassanaṃ, taṃ dhātunti yojanā. Evaṃ kirāti kira-saddo anussavattho.

1205. ‘Na māsi dānaṃ’ means no gift was given by me. Why so? ‘Na ca metthi dātuṃ’ means there was no gift belonging to me to give, no object of offering existed. Yet, I encouraged other beings in that giving. The reading ‘Paresañca tattha samādapesi’ is also found; therein, ‘paresaṃ’ should be understood as a genitive case in the sense of relation. ‘Pūjetha naṃ’ and so on, shows the manner of encouragement; this should be connected with ‘that relic.’ ‘Evaṃ kira’ means the word ‘kira’ indicates tradition.

1206. Na tassa puññassa khayampi ajjhaganti tassa tadā sumedhaṃ bhagavantaṃ uddissa katassa puññakammassa parikkhayaṃ nādhigacchiṃ, tasseva kammassa vipākāvasesaṃ paccanubhomīti dasseti. Yaṃ panettha na vuttaṃ, taṃ heṭṭhā vuttanayattā suviññeyyamevāti daṭṭhabbaṃ.

1206. ‘Na tassa puññassa khayampi ajjhagaṃ’ means I did not reach the exhaustion of that wholesome deed done in dedication to the Blessed One Sumedha at that time; it shows that I experience the remaining result of that very action. Whatever is not stated here should be regarded as easily understood from the method explained previously.

Anekavaṇṇavimānavaṇṇanā niṭṭhitā.

The Commentary on the Mansion of Various Hues is concluded.

9. Maṭṭhakuṇḍalīvimānavaṇṇanā

9. The Commentary on Maṭṭhakuṇḍalī’s Mansion

Alaṅkato [Pg.303] maṭṭhakuṇḍalīti maṭṭhakuṇḍalīvimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena sāvatthivāsī eko brāhmaṇo addho mahaddhano mahābhogo assaddho appasanno micchādiṭṭhiko kassaci kiñci na deti, adānato eva ‘‘adinnapubbako’’ti paññāyittha. So micchādiṭṭhibhāvena ca luddhabhāvena ca tathāgataṃ vā tathāgatasāvakaṃ vā daṭṭhumpi na icchati. Maṭṭhakuṇḍalaṃ nāma attano puttañca sikkhāpesi ‘‘tāta, tayā samaṇo gotamo tassa sāvakā ca na upasaṅkamitabbā na daṭṭhabbā’’ti. Sopi tathā akāsi. Athassa putto gilāno ahosi, brāhmaṇo dhanakkhayabhayena bhesajjaṃ na kāresi, roge pana vaḍḍhiteva vejje pakkositvā dassesi. Vejjā tassa sarīraṃ oloketvā ‘‘atekiccho’’ti taṃ ñatvā apakkamiṃsu. Brāhmaṇo ‘‘putte abbhantare mate nīharaṇaṃ dukkha’’nti puttaṃ bahidvārakoṭṭhake nipajjāpesi.

“Adorned, with polished earrings”—this is the Maṭṭhakuṇḍalī Vimāna. What is its origin? The Blessed One was dwelling at Sāvatthī, in Jeta's Grove. At that time, a certain brahmin residing in Sāvatthī was rich, very wealthy, possessing great resources, faithless, without confidence, holding wrong views. He gave nothing to anyone, hence he was known as "the one who had never given before." Due to his wrong views and stinginess, he did not even wish to see the Tathāgata or a disciple of the Tathāgata. He even instructed his own son, named Maṭṭhakuṇḍala: "My dear, you must not approach or see the ascetic Gotama or his disciples." And he did so. Then his son fell ill. Fearing the loss of wealth, the brahmin did not arrange for medicine. But when the illness worsened, he summoned physicians and showed him to them. The physicians, having examined his body and knowing him to be incurable, departed. The brahmin, thinking, "It is difficult to carry out a son who has died inside," had his son laid down outside in the portico.

Bhagavā rattiyā paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento addasa maṭṭhakuṇḍalīmāṇavaṃ khīṇāyukaṃ tadaheva cavanadhammaṃ, nirayasaṃvattanikañcassa kammaṃ katokāsaṃ. ‘‘Sace panāhaṃ tattha gamissāmi, so mayi cittaṃ pasādetvā devaloke nibbattitvā pitaraṃ āḷāhane rodamānaṃ upagantvā saṃvejessati, evaṃ so ca tassa pitā ca mama santikaṃ āgamissati, mahājanakāyo sannipatissati tattha mayā dhamme desite mahādhammābhisamayo bhavissatī’’ti evaṃ pana ñatvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya mahatā bhikkhusaṅghena saddhiṃ sāvatthiṃ piṇḍāya paviṭṭho maṭṭhakuṇḍalīmāṇavassa pitu gehasamīpe ṭhatvā chabbaṇṇabuddharaṃsiyo vissajjesi. Tā disvā māṇavo ‘‘kimeta’’nti ito cito ca vilokento addasa bhagavantaṃ dantaṃ guttaṃ santindriyaṃ dvattiṃsāya mahāpurisalakkhaṇehi asītiyā anubyañjanehi byāmappabhāya ketumālāya ca vijjotamānaṃ anupamāya buddhasiriyā acinteyyena buddhānubhāvena virocamānaṃ. Disvā tassa etadahosi ‘‘buddho nu kho bhagavā idhānuppatto, yassāyaṃ rūpasampadā attano tejasā sūriyampi abhibhavati, kantabhāvena candimaṃ, upasantabhāvena [Pg.304] sabbepi samaṇabrāhmaṇe, upasamena nāma ettheva bhavitabbaṃ, ayameva ca maññe imasmiṃ loke aggapuggalo, mameva ca anukampāya idhānuppatto’’ti buddhārammaṇāya pītiyā nirantaraṃ phuṭasarīro anappakaṃ pītisomanassaṃ paṭisaṃvedento pasannacitto añjaliṃ paggayha nipajji. Taṃ disvā bhagavā ‘‘alaṃ imassa ettakena saggūpapattiyā’’ti pakkāmi.

The Blessed One, at the time of dawn, having arisen from the attainment of great compassion, surveyed the world and saw the young man Maṭṭhakuṇḍalī, whose life was exhausted, destined to pass away that very day, and whose kamma leading to hell had found its opportunity. “If I go there, he will gain confidence in me, be reborn in the heavenly world, and then approach his father weeping at the charnel ground, inspiring him with a sense of spiritual urgency. Thus, both he and his father will come to me, a great assembly will gather, and when I teach the Dhamma there, a great realization of the Dhamma will occur.” Knowing this, in the morning, having dressed and taken his bowl and robe, he entered Sāvatthī for alms with a large Saṅgha of bhikkhus. Standing near the house of Maṭṭhakuṇḍalī’s father, he emitted the six-colored Buddha-rays. Seeing them, the young man wondered, “What is this?” Looking around, he saw the Blessed One—tamed, guarded, with tranquil senses, radiant with the thirty-two marks of a great man and the eighty minor characteristics, with a fathom-long halo and a crest of light, shining with incomparable Buddha-splendor, resplendent with inconceivable Buddha-power. Seeing him, this thought arose in him: “Has the Blessed One, the Buddha, arrived here? His accomplishment of form is such that it surpasses even the sun with its radiance, the moon in loveliness, and all ascetics and brahmins in tranquility. Indeed, peace must be found right here. I believe he is the foremost person in this world, and he has come here out of compassion for me.” With his body continuously suffused with joy that had the Buddha as its object, experiencing abundant rapture and happiness, with a serene mind, he raised his joined palms in reverence and lay down. Seeing this, the Blessed One thought, “This much is sufficient for his rebirth in heaven,” and departed.

Sopi taṃ pītisomanassaṃ avijahantova kālaṃ katvā tāvatiṃsesu dvādasayojanike vimāne nibbatti. Pitā panassa sarīrasakkāraṃ karitvā dutiyadivase paccūsavelāyaṃ āḷāhanaṃ gantvā ‘‘hā hā maṭṭhakuṇḍali, hā hā maṭṭhakuṇḍalī’’ti paridevamāno āḷāhanaṃ anuparikkamanto rodati. Devaputto attano vibhavasampattiṃ oloketvā ‘‘kuto nu kho ahaṃ idhāgato kiñca kammaṃ katvā’’ti upadhārento attano purimattabhāvaṃ ñatvā tattha ca maraṇakāle bhagavati pavattitaṃ cittappasādaṃ manoharaṃ añjalikaraṇamattaṃ disvā ‘‘aho mahānubhāvā buddhā bhagavanto’’ti sātisayaṃ tathāgate sañjātappasādabahumāno ‘‘adinnapubbakabrāhmaṇo nu kho kiṃ karotī’’ti upadhārento āḷāhane rodamānaṃ disvā ‘‘ayaṃ mayhaṃ pubbe bhesajjamattampi akatvā idāni niratthakaṃ āḷāhane rodati, handa naṃ saṃvejetvā kusale patiṭṭhāpessāmī’’ti devalokato āgantvā maṭṭhakuṇḍalīrūpena rodamāno ‘‘hā hā canda, hā hā sūriyā’’ti bāhā paggayha kandanto pitu samīpe aṭṭhāsi. Atha naṃ brāhmaṇo ‘‘ayaṃ maṭṭhakuṇḍalī āgato’’ti cintetvā gāthāya ajjhabhāsi –

He, without abandoning that joy and gladness, passed away and was reborn in a twelve-yojana mansion in the Tāvatiṃsa heaven. His father, having performed the funeral rites for his body, went to the charnel ground at dawn on the second day and, lamenting, “Alas, Maṭṭhakuṇḍali, alas, Maṭṭhakuṇḍali!” wept as he wandered around the charnel ground. The young deva, observing his own glorious prosperity, reflected, “From where have I come here, and what deed did I do?” Recalling his previous existence, and seeing the serene mind and the mere lovely gesture of joining his palms that he had directed toward the Blessed One at the moment of death, he thought, “Ah, the Buddhas, the Blessed Ones, are indeed of great power!” Filled with exceeding faith and reverence for the Tathāgata, he wondered, “What is that brahmin, the one who never gave before, doing?” Seeing him weeping in the charnel ground, he thought, “He did not even give me medicine before, and now he weeps uselessly in the charnel ground. Come, let me stir him and establish him in wholesome deeds.” Descending from the deva-world in the form of Maṭṭhakuṇḍali, he stood near his father, weeping, stretching out his arms, and crying, “Alas, O moon! Alas, O sun!” Then the brahmin, thinking, “Maṭṭhakuṇḍali has come,” addressed him with a verse:

1207.

1207.

‘‘Alaṅkato maṭṭhakuṇḍalī, māladhārī haricandanussado;

Bāhā paggayha kandasi, vanamajjhe kiṃ dukkhito tuva’’nti.

“Adorned, with polished earrings, wearing a garland, anointed with red sandalwood; with arms outstretched you weep—why are you sorrowful in the midst of the forest?”

Tattha alaṅkatoti vibhūsito. Maṭṭhakuṇḍalīti sarīrappadesassa aghaṃsanatthaṃ mālālatādayo adassetvā maṭṭhākāreneva katakuṇḍalo. Atha vā maṭṭhakuṇḍalīti visuddhakuṇḍalo, tāpetvā jātihiṅgulikāya majjitvā dhovitvā sūkaralomena majjitakuṇḍaloti attho[Pg.305]. Māladhārīti mālaṃ dhārento, piḷandhitamāloti attho. Haricandanussadoti rattacandanena sabbaso anulittagatto. Kinti pucchāvacanaṃ. Dukkhitoti dukkhappatto. Kiṃdukkhitoti vā ekameva padaṃ, kena dukkhena dukkhitoti attho.

Therein, 'alaṅkato' means adorned. 'Maṭṭhakuṇḍalī' means having earrings made in a polished manner, without displaying garlands, vines, and so on, so as not to rub against the body. Alternatively, 'maṭṭhakuṇḍalī' means having pure earrings; that is, earrings polished by heating, burnished with genuine vermilion, washed, and polished with a boar's bristle. 'Māladhārī' means wearing a garland; that is, adorned with a garland. 'Haricandanussado' means having a body entirely anointed with red sandalwood. 'Kiṃ' is an interrogative word. 'Dukkhito' means afflicted with suffering. Or, 'kiṃdukkhito' is a single compound, meaning 'afflicted with what suffering?'

Atha naṃ devaputto āha –

Then the young deva said to him:

1208.

1208.

‘‘Sovaṇṇamayo pabhassaro, uppanno rathapañjaro mama;

Tassa cakkayugaṃ na vindāmi, tena dukkhena jahāmi jīvita’’nti.

“Golden and radiant, a chariot frame has arisen for me; but I find no pair of wheels for it, and for that reason of sorrow I give up my life.”

Atha naṃ brāhmaṇo āha –

Then the Brahmin said to him:

1209.

1209.

‘‘Sovaṇṇamayaṃ maṇimayaṃ, lohitakamayaṃ atha rūpiyamayaṃ;

Ācikkha me bhaddamāṇava, cakkayugaṃ paṭipādayāmi te’’ti.

“Made of gold, made of gems, made of ruby, or made of silver; tell me, good youth, and I will provide you a pair of wheels.”

Taṃ sutvā māṇavo ‘‘ayaṃ puttassa bhesajjaṃ akatvā puttapatirūpakaṃ maṃ disvā rodanto ‘suvaṇṇādimayaṃ rathacakkaṃ karomī’ti vadati, hotu niggaṇhissāmi na’’nti cintetvā ‘‘kīva mahantaṃ me cakkayugaṃ karissasī’’ti vatvā ‘‘yāva mahantaṃ ākaṅkhasī’’ti vutte ‘‘candimasūriyehi me attho, te me dehī’’ti yācanto –

Hearing this, the young man thought, “This man, who did not prepare medicine for his son, weeps upon seeing me, who resembles his son, and says, ‘I will make a chariot wheel of gold and so forth.’ Very well, I will rebuke him.” So he said, “How large a pair of wheels will you make for me?” When told, “As large as you wish,” he requested, “I need the sun and moon; give them to me.”

1210.

1210.

‘‘So māṇavo tassa pāvadi, candasūriyā ubhayettha dissare;

Sovaṇṇamayo ratho mama, tena cakkayugena sobhatī’’ti.

That young man said to him, “Both the sun and moon are seen here. My golden chariot shines with that pair of wheels.”

Atha naṃ brāhmaṇo āha –

Then the brahmin said to him:

1211.

1211.

‘‘Bālo kho tvaṃ asi māṇava, yo tvaṃ patthayase apatthiyaṃ;

Maññāmi tuvaṃ marissasi, na hi tvaṃ lacchasi candasūriye’’ti.

“You are indeed a fool, young man, who desires the unattainable. I think you will die, for you will not obtain the sun and moon.”

Atha [Pg.306] naṃ māṇavo ‘‘kiṃ pana paññāyamānassatthāya rodanto bālo hoti, udāhu apaññāyamānassā’’ti vatvā –

Then the young man said to him, “Now, is one who weeps for something perceptible foolish, or for something imperceptible?”

1212.

1212.

‘‘Gamanāgamanampi dissati, vaṇṇadhātu ubhayattha vīthiyā;

Peto kālakato na dissati, ko nidha kandataṃ bālyataro’’ti.

“Coming and going are seen, the element of appearance is seen in both on their path; the departed one who has passed away is not seen. Who here among those who lament is the more foolish?”

Taṃ sutvā brāhmaṇo ‘‘yuttaṃ esa vadatī’’ti sallakkhetvā –

Hearing that, the brahmin reflected, “This one speaks rightly”—

1213.

1213.

‘‘Saccaṃ kho vadesi māṇava, ahameva kandataṃ bālyataro;

Candaṃ viya dārako rudaṃ, petaṃ kālakatābhipatthayi’’nti. –

“Truly you speak, O young man. I am indeed the more foolish among those who lament. Like a child crying for the moon, I longed for the departed one who has passed away.”

Vatvā tassa kathāya nissoko hutvā māṇavassa thutiṃ karonto imā gāthā abhāsi –

Having spoken thus, and becoming free from sorrow by his words, he uttered these verses in praise of the young man:

1214.

1214.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“Indeed, I was burning, like a fire sprinkled with ghee; as if sprinkling with water, you have extinguished all my anguish.”

1215.

1215.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetassa, puttasokaṃ apānudi.

“Indeed, you have drawn out the dart from me—the sorrow lodged in my heart; you who have dispelled the grief for my son, for me who was overcome by sorrow.”

1216.

1216.

‘‘Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto;

Na socāmi na rodāmi, tava sutvāna māṇavā’’ti.

“I, with dart drawn out, have become cool, am extinguished. I do not grieve, nor do I weep, having heard you, O young man.”

1208-10. Tattha rathapañjaroti rathūpatthaṃ. Na vindāmīti na labhāmi. Bhaddamāṇavāti ālapanaṃ. Paṭipādayāmīti sampādetvā dadāmi, mā cakkayugābhāvena jīvitaṃ jahīti adhippāyo. Ubhayettha dissareti ubhopi ettha candasūriyā ākāse dissanti. Ya-kāro padasandhikaro, ubhaye etthāti vā padavibhāgo.

Therein, ‘rathapañjaro’ means the frame of the chariot. ‘Na vindāmi’ means ‘I do not obtain.’ ‘Bhaddamāṇava’ is a term of address. ‘Paṭipādayāmi’ means ‘having prepared, I give’; the intention is, ‘Do not give up your life for lack of a pair of wheels.’ ‘Ubhayettha dissare’ means ‘both the sun and moon are seen here in the sky.’ The letter ‘ya’ is for euphonic conjunction, or the word division is ‘ubhaye ettha’.

1212. Gamanāgamananti divase divase ogamanuggamanavasena candasūriyānaṃ gamanaṃ āgamanañca dissati. ‘‘Gamanogamana’’ntipi pāḷi, uggamanaṃ ogamanañcāti [Pg.307] attho. Vaṇṇadhātūti sītibhāvavisiṭṭhā kantabhāvabhāsurā, uṇhabhāvavisiṭṭhā tikkhabhāvabhāsurā ca vaṇṇanibhā. Ubhayatthāti cande sūriye cāti dvīsupi vaṇṇadhātu dissatīti yojetabbaṃ. Vīthiyāti pavattanavīthiyaṃ ākāse, nāgavīthiyādivīthiyaṃ vā. ‘‘Ubhayetthā’’tipi pāṭho, ubhaye etthāti padavisandhi. Bālyataroti bālataro atisayena bālo.

1212. ‘Gamanāgamanaṃ’ means that the going and coming of the moon and sun, by way of their setting and rising, are seen day by day. ‘Gamanogamana’ is also a reading, meaning ‘rising and setting.’ ‘Vaṇṇadhātu’ means the radiance of appearance distinguished by the state of coolness and shining with pleasantness, and distinguished by the state of heat and shining with sharpness. ‘Ubhayattha’ should be construed to mean that the element of appearance is seen in both, that is, in the moon and the sun. ‘Vīthiyā’ means on the path of proceeding in the sky, or on a path such as the Nāga-path. ‘Ubhayetthā’ is also a reading; the words are separated as ‘ubhaye ettha’ (in both here). ‘Bālyataro’ means ‘more foolish,’ exceedingly foolish.

1213. Imaṃ pana kathaṃ sutvā ‘‘alabbhanīyavatthuṃ vatāhaṃ patthetvā kevalaṃ sokagginā ḍayhāmi, kiṃ me niratthakena anayabyasanenā’’ti paṭisaṅkhāne aṭṭhāsi. Atha devaputto maṭṭhakuṇḍalīrūpaṃ paṭisaṃharitvā attano dibbarūpeneva aṭṭhāsi. Brāhmaṇo pana taṃ anoloketvā māṇavavohāreneva voharanto ‘‘saccaṃ kho vadesi māṇavā’’tiādimāha. Tattha candaṃ viya dārako rudanti candaṃ abhipatthayaṃ rudanto dārako viyāti attho. Kālakatābhipatthayinti kālakataṃ abhipatthayiṃ. ‘‘Abhipatthaya’’ntipi pāṭho.

1213. Having heard this discourse, he stood in contemplation, thinking: ‘Indeed, I have longed for an unattainable thing and am merely burning with the fire of grief. What use is this fruitless misfortune and ruin to me?’ Then the devaputta, withdrawing the form of Maṭṭhakuṇḍalī, stood in his own divine form. The brahmin, however, without looking at him, continued to address him in the manner of a youth, saying, ‘Truly, young man, you speak rightly,’ and so on. Here, ‘like a child crying for the moon’ means like a child crying, longing for the moon. ‘Longing for the dead’ means ‘I longed for the deceased.’ ‘Abhipatthaya’ is also a reading.

1214-5. Ādittanti sokagginā ādittaṃ. Nibbāpaye daranti nibbāpayi darathaṃ sokapariḷāhaṃ. Abbahīti uddhari.

‘Ādittaṃ’ means burning with the fire of sorrow. ‘Nibbāpaye daraṃ’ means ‘he extinguished the burning heat of sorrow.’ ‘Abbahī’ means ‘he pulled out.’

Atha brāhmaṇo sokaṃ vinodetvā attano upadesadāyakaṃ dibbarūpena ṭhitaṃ disvā ‘‘ko nāma tva’’nti pucchanto –

Then the brahmin, having dispelled his sorrow, seeing his advisor standing in divine form, asked, ‘Who are you?’

1217.

1217.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ maya’’nti. –

“Are you a deva, or a gandhabba, or Sakka, the destroyer of fortresses? Who are you? Whose son are you? How may we know you?”

Āha. Sopi tassa –

He said. And he also said to him:

1218.

1218.

‘‘Yañca kandasi yañca rodasi, puttaṃ āḷāhane sayaṃ dahitvā;

Svāhaṃ kusalaṃ karitvā kammaṃ, tidasānaṃ sahabyataṃ gato’’ti. –

“For whom you lament and for whom you weep, having yourself burned your son on the pyre; I, having performed a wholesome deed, have gone to the company of the Tidasā gods.”

Attānaṃ [Pg.308] kathesi. Tattha yañca kandasi yañca rodasīti yaṃ tava puttaṃ maṭṭhakuṇḍaliṃ uddissa rodasi, assūni muñcasi.

He declared himself. Here, ‘for whom you lament and for whom you weep’ means that you weep and shed tears on account of your son Maṭṭhakuṇḍalī.

Atha naṃ brāhmaṇo āha –

Then the brahmin said to him:

1219.

1219.

‘‘Appaṃ vā bahuṃ vā nāddasāma, dānaṃ dadantassa sake agāre;

Uposathakammaṃ vā tādisaṃ, kena kammena gatosi devaloka’’nti.

“Little or much, we did not see you giving alms in your own home, nor such an Uposatha observance. By what deed have you gone to the deva world?”

Tattha ‘‘uposathakammaṃ vā tādisaṃ nāddasāmā’’ti yojanā.

Here, the connection is: “nor such an Uposatha observance did we see.”

Atha naṃ māṇavo āha –

Then the youth said to him:

1220.

1220.

‘‘Ābādhikohaṃ dukkhito gilāno, āturarūpomhi sake nivesane;

Buddhaṃ vigatarajaṃ vitiṇṇakaṅkhaṃ, addakkhiṃ sugataṃ anomapaññaṃ.

“I was afflicted, suffering, ill, and tormented in my own dwelling; I saw the Buddha, rid of defilement, having overcome doubt, the Sugata of sublime wisdom.”

1221.

1221.

‘‘Svāhaṃ muditamano pasannacitto, añjaliṃ akariṃ tathāgatassa;

Tāhaṃ kusalaṃ karitvāna kammaṃ, tidasānaṃ sahabyataṃ gato’’ti.

“With a gladdened mind and a confident heart, I paid homage to the Tathāgata with joined hands. Having performed that wholesome deed, I went to the fellowship of the Tidasā gods.”

1220-21. Tattha ābādhikoti ābādhasamaṅgī. Dukkhitoti teneva ābādhikabhāvena jātadukkho. Gilānoti gilāyamānoti attho. Āturarūpoti dukkhavedanābhitunnakāyo. Vigatarajanti vigatarāgādirajaṃ. Vitiṇṇakaṅkhanti sabbaso saṃsayānaṃ samucchinnattā tiṇṇavicikicchaṃ. Anomapaññanti paripuṇṇapaññaṃ, sabbaññunti attho. Akarinti akāsiṃ. Tāhanti taṃ ahaṃ.

1220-21. Herein, ‘ābādhiko’ means possessing illness. ‘Dukkhito’ means experiencing suffering that has arisen from that very state of affliction. ‘Gilāno’ means ‘ailing.’ ‘Āturarūpo’ means a body overwhelmed by painful feeling. ‘Vigatarajaṃ’ means free from the defilement of lust and so forth. ‘Vitiṇṇakaṅkhaṃ’ means having crossed beyond doubt, because all uncertainties have been utterly cut off. ‘Anomapaññaṃ’ means of complete wisdom, that is, the All-Knowing One. ‘Akariṃ’ means ‘I did.’ ‘Tāhaṃ’ is a compound of ‘taṃ ahaṃ’ (that I).

Evaṃ tasmiṃ kathenteyeva brāhmaṇassa sakalasarīraṃ pītiyā paripūri. So taṃ pītiṃ pavedento –

As he was speaking thus, the brahmin’s entire body became filled with rapture. Expressing that rapture, he said:

1222.

1222.

‘‘Acchariyaṃ [Pg.309] vata abbhutaṃ vata,Añjalikammassa ayamīdiso vipāko;

Ahampi muditamano pasannacitto,Ajjeva buddhaṃ saraṇaṃ vajāmī’’ti. – āha;

‘Marvelous indeed, wonderful indeed! Such is the result of the act of reverential salutation! I too, with a gladdened mind and a confident heart, will go for refuge to the Buddha this very day,’ he said.

Tattha anabhiṇhappavattitāya accharaṃ paharituṃ yogganti acchariyaṃ, abhūtapubbatāya abbhutaṃ. Ubhayenapi vimhayāvahataṃyeva dassetvā ‘‘ahampi muditamano pasannacitto, ajjeva buddhaṃ saraṇaṃ vajāmī’’ti āha.

Herein, ‘acchariyaṃ’ (marvelous) is that which is worthy of a snap of the fingers due to its not occurring constantly; ‘abbhutaṃ’ (wonderful) is that which has not happened before. Having shown both as bringing about amazement, he said: ‘I too, with a gladdened mind and a confident heart, will go for refuge to the Buddha this very day.’

Atha naṃ devaputto saraṇagamane sīlasamādāne ca niyojento –

Then the devaputta, wishing to engage him in taking refuge and undertaking the moral precepts, said:

1223.

1223.

‘‘Ajjeva buddhaṃ saraṇaṃ vajāhi, dhammañca saṅghañca pasannacitto;

Tatheva sikkhāya padāni pañca, akhaṇḍaphullāni samādiyassu.

‘Go for refuge to the Buddha this very day, and with a confident heart to the Dhamma and the Saṅgha. Likewise, undertake the five precepts of training, unbroken and unblemished.’

1224.

1224.

‘‘Pāṇātipātā viramassu khippaṃ, loke adinnaṃ parivajjayassu;

Amajjapo mā ca musā bhaṇāhi, sakena dārena ca hohi tuṭṭho’’ti. –

‘Quickly abstain from the destruction of life; avoid taking what is not given in the world; be not one who drinks intoxicants, and do not speak falsely; and be content with your own spouse.’

Gāthādvayamāha.

He spoke two stanzas.

1223. Tattha tathevāti yathā pasannacitto ‘‘sammāsambuddho bhagavā’’ti buddhaṃ saraṇaṃ vajesi, tatheva ‘‘svākkhāto dhammo, suppaṭipanno saṅgho’’ti pasannacitto dhammañca saṅghañca saraṇaṃ vajāhi. Yathā vā pasannacitto ratanattayaṃ saraṇaṃ vajesi, tatheva ‘‘ayaṃ ekaṃsato diṭṭheva dhamme abhisamparāyañca hitasukhāvaho’’ti pasannacitto sikkhāya adhisīlasikkhāya padāni koṭṭhāsabhūtāni adhicittaadhipaññāsikkhāya vā upāyabhūtāni pañcasīlāni avikopanato ca asaṃkilissanato ca akhaṇḍaphullāni samādiyassu, samādāya vattassūti attho.

1223. Herein, 'tatheva' means: just as you, with a devout mind, went for refuge to the Buddha, thinking, 'The Blessed One is a Perfectly Enlightened One,' in that same way, with a devout mind, go for refuge to the Dhamma and the Saṅgha, thinking, 'The Dhamma is well-proclaimed; the Saṅgha is of good practice.' Or, just as you, with a devout mind, went for refuge to the Triple Gem, in that same way, with a devout mind, thinking, 'This certainly brings welfare and happiness in the present existence and in the future,' undertake the five precepts—which are the constituent parts of the training in higher virtue, or the means for the training in higher mind and higher wisdom—unbroken and unblemished, due to being unviolated and undefiled; that is, having undertaken them, you should practice them. This is the meaning.

Evaṃ devaputtena saraṇagamane sīlasamādāne ca niyojito brāhmaṇo tassa vacanaṃ sirasā sampaṭicchanto –

Thus, the brahmin, having been urged by the devaputta in the going for refuge and in the undertaking of the precepts, accepting his words with reverence—

1225.

1225.

‘‘Atthakāmosi [Pg.310] me yakkha, hitakāmosi devate;

Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mamā’’ti. –

‘O yakkha, you wish for my benefit; O devatā, you desire my good. I will do as you say; you are my teacher.’

Gāthaṃ vatvā tattha patiṭṭhahanto –

Having spoken the verse, and wishing to be established in that teaching—

1226.

1226.

‘‘Upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ;

Saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ.

‘I go for refuge to the Buddha, and to the unsurpassed Dhamma; and to the Saṅgha of the god among men, I go for refuge.

1227.

1227.

‘‘Pāṇātipātā viramāmi khippaṃ, loke adinnaṃ parivajjayāmi;

Amajjapo no ca musā bhaṇāmi, sakena dārena ca homi tuṭṭho’’ti. –

‘I quickly refrain from the destruction of life; I avoid taking what is not given in the world; I am not one who drinks intoxicants, nor do I speak falsely; and I am content with my own spouse.’

Gāthādvayamāha. Tampi suviññeyyameva.

He spoke two stanzas. That too is indeed easy to understand.

Tato devaputto ‘‘kataṃ mayā brāhmaṇassa kattabbayuttakaṃ, idāni sayameva bhagavantaṃ upasaṅkamissatī’’ti tattheva antaradhāyi. Brāhmaṇopi kho bhagavati sañjātapasādabahumāno devatāya ca codiyamāno ‘‘samaṇaṃ gotamaṃ upasaṅkamissāmī’’ti vihārābhimukho gacchati. Taṃ disvā mahājano ‘‘ayaṃ brāhmaṇo ettakaṃ kālaṃ tathāgataṃ anupasaṅkamitvā ajja puttasokena upasaṅkamati, kīdisī nu kho dhammadesanā bhavissatī’’ti taṃ anubandhi.

Then the devaputta, thinking, ‘I have done what was fit to be done for the brahmin; now he himself will approach the Blessed One,’ disappeared right there. The brahmin, in turn, in whom faith and great respect for the Blessed One had arisen, and being urged by the devatā, thinking, ‘I will approach the ascetic Gotama,’ went facing the monastery. Seeing him, the great multitude thought, ‘This brahmin, who has not approached the Tathāgata for so long, is now approaching because of grief for his son. Of what kind, indeed, will the Dhamma discourse be?’ and they followed him.

Brāhmaṇo bhagavantaṃ upasaṅkamitvā paṭisanthāraṃ katvā evamāha ‘‘sakkā nu kho bho gotama kiñci dānaṃ adatvā sīlaṃ vā arakkhitvā kevalaṃ tumhesu pasādamattena sagge nibbattitu’’nti. ‘‘Nanu, brāhmaṇa, ajja paccūsavelāyaṃ maṭṭhakuṇḍalinā devaputtena attano devalokūpapattikāraṇaṃ tuyhaṃ kathika’’nti bhagavā avoca. Tasmiṃ khaṇe maṭṭhakuṇḍalīdevaputto saha vimānena āgantvā dissamānarūpo vimānato oruyha bhagavantaṃ abhivādetvā añjaliṃ paggayha ekamantaṃ aṭṭhāsi. Atha bhagavā tassaṃ parisati tena devaputtena katasucaritaṃ kathetvā parisāya cittakallataṃ ñatvā sāmukkaṃsikaṃ dhammadesanaṃ akāsi. Desanāpariyosāne devaputto ca brāhmaṇo ca sannipatitaparisā cāti caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

The brahmin approached the Blessed One, exchanged courteous greetings, and said, ‘Venerable Gotama, is it possible to be reborn in the heavens merely by having faith in you, without giving any alms or keeping moral precepts?’ The Blessed One said, ‘Brahmin, did not the devaputta Maṭṭhakuṇḍalī tell you at dawn today the reason for his arising in the deva world?’ At that moment, the devaputta Maṭṭhakuṇḍalī arrived with his celestial mansion, appearing in visible form. Descending from the mansion, he paid homage to the Blessed One, raised his hands in reverence, and stood to one side. Then the Blessed One, knowing the readiness of the minds of the assembly, recounted to them the good deed done by that devaputta and gave an elevating Dhamma discourse. At the end of the discourse, the devaputta, the brahmin, and the assembled gathering—eighty-four thousand beings—attained the comprehension of the Dhamma. Thus is the story of Maṭṭhakuṇḍalī.

Maṭṭhakuṇḍalīvimānavaṇṇanā niṭṭhitā.

The Exposition of the Maṭṭhakuṇḍalī Mansion is concluded.

10. Serīsakavimānavaṇṇanā

10. The Exposition of the Serīsaka Mansion

Suṇotha [Pg.311] yakkhassa ca vāṇijāna cāti serīsakavimānaṃ. Tassa kā uppatti? Bhagavati parinibbute āyasmā kumārakassapo pañcahi bhikkhusatehi saddhiṃ setabyanagaraṃ sampatto. Tattha pāyāsirājaññaṃ attano santikaṃ upagataṃ viparītaggāhato vivecetvā sammādassane patiṭṭhāpesi. So tato paṭṭhāya puññapasuto hutvā samaṇabrāhmaṇānaṃ dānaṃ dento tattha akataparicayatāya asakkaccaṃ dānaṃ datvā aparabhāge kālaṃ katvā cātumahārājikabhavane suññe serīsake vimāne nibbatti.

The Serīsaka Mansion is introduced by the verse beginning, 'Listen, of the yakkha and the merchants.' What is its origin? After the Blessed One had attained final Nibbāna, the Venerable Kumāra Kassapa arrived at the city of Setabyā with five hundred bhikkhus. There, having dissuaded the chieftain Pāyāsi, who had approached him, from his adherence to wrong views, he established him in right view. From then on, intent on merit, he gave alms to ascetics and brahmins, but because he was unpracticed in it, he gave the alms disrespectfully. In a later part of his life, after he passed away, he was reborn in the empty Serīsaka mansion in the realm of the Four Great Kings.

Atīte kira kassapassa bhagavato kāle eko khīṇāsavatthero aññatarasmiṃ gāme piṇḍāya caritvā bahigāme devasikaṃ ekasmiṃ padese bhattakiccaṃ akāsi. Taṃ disvā eko gopālako ‘‘ayyo sūriyātapena kilamatī’’ti pasannacitto catūhi sirīsathambhehi sākhāmaṇḍapaṃ katvā adāsi, maṇḍapassa samīpe sirīsarukkhaṃ ropesīti ca vadanti. So kālaṃ katvā teneva puññakammena cātumahārājikesu nibbatti, tassa purimakammassa sūcakaṃ vimānadvāre sirīsavanaṃ nibbatti vaṇṇagandhasampannehi pupphehi sabbakālaṃ upasobhamānaṃ, tena taṃ vimānaṃ ‘‘serīsaka’’nti paññāyittha. So ca devaputto ekaṃ buddhantaraṃ devesu ceva manussesu ca saṃsaranto imasmiṃ buddhuppāde yasattherassa catūsu vimalādīsu gihisahāyesu gavampati nāma hutvā bhagavato dhammadesanāya arahatte patiṭṭhito pubbāciṇṇavasena taṃ suññavimānaṃ disvā abhiṇhaṃ divāvihāraṃ gacchati.

It is said that in the past, during the time of the Blessed One Kassapa, an elder who was an Arahant, after going for alms in a certain village, would daily perform the task of taking his meal in a certain place outside the village. Seeing him, a cowherd with a devoted mind thought, 'The noble one is weary from the sun's heat,' and he made and gave him a pavilion of branches with four sirīsa posts. They also say that he planted a sirīsa tree near the pavilion. When he passed away, by that very meritorious deed he was reborn among the Cātumahārājika devas. As an indicator of his former kamma, a sirīsa grove arose at the gate of his mansion, always resplendent with flowers endowed with color and fragrance. For that reason, that mansion became known as 'Serīsaka.' And that devaputta, transmigrating among devas and humans for one Buddha-interval, in this Buddha-era became one named Gavampati among the four lay companions of the Elder Yasa—Vimala and the others. Through the Blessed One's teaching of the Dhamma, he was established in Arahantship. By the power of past habit, seeing that empty mansion, he frequently went there for his day's abiding.

So aparabhāge pāyāsidevaputtaṃ tattha disvā ‘‘kosi tvaṃ, āvuso’’ti pucchitvā tena ‘‘ahaṃ, bhante, pāyāsirājañño idhūpapanno’’ti vutte ‘‘nanu tvaṃ micchādiṭṭhiko viparītadassano kathamidhūpapanno’’ti āha. Atha naṃ pāyāsidevaputto ‘‘ayyenamhi kumārakassapattherena micchādassanato vivecito, puññakiriyānaṃ asakkaccakāritāya pana suññe vimāne nibbatto. Sādhu, bhante, manussalokaṃ gatakāle mama parijanassa ārocetha [Pg.312] ‘pāyāsirājañño asakkaccaṃ dānaṃ datvā suññaṃ serīsakavimānaṃ upapanno, tumhe pana sakkaccaṃ puññāni katvā tatrūpapattiyā cittaṃ paṇidahathā’’ti. Thero tassānukampāya tathā akāsi. Tepi therassa vacanaṃ sutvā tathā cittaṃ paṇidhāya puññāni katvā serīsake vimāne nibbattiṃsu. Serīsakadevaputtaṃ pana vessavaṇamahārājā marubhūmiyaṃ chāyūdakarahite magge maggapaṭipannānaṃ manussānaṃ amanussaparipantha mocanatthaṃ maggarakkhakaṃ ṭhapesi.

On a later occasion, seeing the devaputta Pāyāsi there, he asked, 'Who are you, friend?' When he replied, 'Venerable sir, I, the chieftain Pāyāsi, have been reborn here,' the elder said, 'Were you not one of wrong view, of perverse vision? How have you been reborn here?' Then the devaputta Pāyāsi said: 'I was freed from wrong view by the noble Elder Kumārakassapa. However, because of performing meritorious deeds disrespectfully, I have been reborn in an empty mansion. Good, venerable sir, when you go to the human world, please inform my retinue: “The chieftain Pāyāsi, having given alms disrespectfully, has been reborn in the empty Serīsaka mansion. You, however, should perform meritorious deeds respectfully and set your mind on rebirth there.”' Out of compassion for him, the elder did so. They too, having heard the elder's word, set their minds accordingly, performed meritorious deeds, and were reborn in the Serīsaka mansion. The great king Vessavaṇa, however, appointed the Serīsaka devaputta as a guardian of the road in a desert region devoid of shade and water, for the purpose of freeing human travelers on the path from the danger of non-humans.

Atha aparena samayena aṅgamagadhavāsino vāṇijā sakaṭasahassaṃ bhaṇḍassa pūretvā sindhusovīradesaṃ gacchantā marukantāre divā uṇhabhayena maggaṃ appaṭipajjitvā rattiṃ nakkhattasaññāya maggaṃ paṭipajjiṃsu. Te maggamūḷhā hutvā aññaṃ disaṃ agamaṃsu. Tesaṃ antare eko upāsako ahosi saddho pasanno sīlasampanno arahattappattiyā upanissayasampanno mātāpitūnaṃ upaṭṭhānatthaṃ vaṇijjāya gato. Taṃ anuggaṇhanto serīsakadevaputto saha vimānena attānaṃ dassesi. Dassetvā ca pana ‘‘kasmā tumhe imaṃ chāyūdakarahitaṃ vālukākantāraṃ paṭipannā’’ti pucchi. Te cassa tattha attano āgatappakāraṃ kathesuṃ, tadatthadīpanā devaputtassa vāṇijānañca vacanapaṭivacanagāthā honti. Ādito pana dve gāthā tāsaṃ sambandhadassanatthaṃ dhammasaṅgāhakehi ṭhapitā –

Then on another occasion, merchants from Aṅga and Magadha, having filled a thousand carts with goods, set out for the country of Sindhu-Sovīra. In the desert, not taking to the road by day for fear of the heat, they traveled at night by the sign of the constellations. Having lost their way, they went in another direction. Among them was a lay follower who was faithful, confident, accomplished in virtue, endowed with the supporting condition for attaining Arahantship, and who had gone into trade to support his parents. The Serīsaka devaputta, wishing to help him, revealed himself together with his mansion. Having revealed himself, he asked, 'Why have you entered this sandy desert devoid of shade and water?' They then told him the manner of their arrival there. To clarify that meaning, there are verses of speech and reply between the devaputta and the merchants. At the beginning, however, two verses were placed by the compilers of the Dhamma to show their connection:

1228.

1228.

‘‘Suṇotha yakkhassa ca vāṇijāna ca, samāgamo yattha tadā ahosi;

Yathā kathaṃ itaritarena cāpi, subhāsitaṃ tañca suṇātha sabbe.

Listen, all of you, to the meeting that then took place between the yakkha and the merchants, and how they conversed with one another; listen to that well-spoken discourse.

1229.

1229.

‘‘Yo so ahu rājā pāyāsi nāma, bhummānaṃ sahabyagato yasassī;

So modamānova sake vimāne, amānuso mānuse ajjhabhāsī’’ti.

That king who was named Pāyāsi, illustrious, gone to the companionship of the earth-deities; he, rejoicing in his own mansion, a nonhuman, addressed humans.

1228-9. Tattha suṇothāti savanāṇattikavacanaṃ. Yaṃ mayaṃ idāni bhaṇāma, taṃ suṇothāti. Yakkhassāti devassa. Devo hi manussānaṃ ekaccānaṃ [Pg.313] devānañca pūjanīyabhāvato ‘‘yakkho’’ti vuccati. Apica sakkopi cattāro mahārājānopi vessavaṇapārisajjāpi purisopi ‘‘yakkho’’ti vuccati. Tathā hi ‘‘atibāḷhaṃ kho ayaṃ yakkho pamatto viharati, yaṃnūnāhaṃ imaṃ yakkhaṃ saṃvejeyya’’ntiādīsu (ma. ni. 1.393) sakko ‘‘yakkho’’ti vutto. ‘‘Cattāro yakkhā khaggahatthā’’tiādīsu mahārājāno. ‘‘Santi hi, bhante, uḷārā yakkhā bhagavato appasannā’’tiādīsu (dī. ni. 3.276) vessavaṇapārisajjā. ‘‘Ettāvatā yakkhassa suddhī’’tiādīsu (su. ni. 482) puriso. Idha pana vessavaṇapārisajjo adhippeto. Vāṇijāna cāti gāthābandhasukhatthaṃ anunāsikalopaṃ katvā vuttaṃ. Samāgamoti samodhānaṃ. Yatthāti yasmiṃ vaṇṇupathe. Tadāti tasmiṃ maggamūḷhā hutvā gamanakāle. Itaritarena cāpīti itarītarañcāpi, idaṃ yathāti iminā yojetabbaṃ. Ayañhettha attho – serīsakadevaputtassa vāṇijānañca tadā yattha samāgamo ahosi, taṃ suṇotha, yathā vāpi tehi aññamaññaṃ subhāsitaṃ sulapitaṃ kathaṃ pavattitaṃ, tañca sabbe ohitacittā suṇāthāti. Bhummānanti bhummadevānaṃ.

In that verse, 'Listen' is a word of command to hear. The meaning is: 'What we shall now speak, listen to that.' 'Of the yakkha' means 'of the deva.' For a deva is called a 'yakkha' because of being worthy of worship by humans and by certain devas. Furthermore, Sakka, the Four Great Kings, the attendants of Vessavaṇa, and a man are also called 'yakkhas.' Indeed, in such passages as, 'This yakkha lives far too heedlessly; it would be good if I were to arouse a sense of urgency in this yakkha,' Sakka is called a 'yakkha.' In 'Four yakkhas with swords in hand,' the Great Kings are meant. In 'There are, venerable sir, eminent yakkhas who are not confident in the Blessed One,' the attendants of Vessavaṇa are meant. In 'To that extent is a yakkha’s purity,' a man is meant. Here, however, an attendant of Vessavaṇa is intended. 'And of the merchants' is said with the elision of the nasal for the sake of metrical facility in composing the verse. 'Meeting' means a coming together. 'Where' means on which sandy track. 'Then' means at that time of journeying, having become lost on the path. 'And with one another' means reciprocally; this should be connected with 'how.' This is the meaning here: When and where the meeting between the Serīsaka devaputta and the merchants occurred, listen to that; and in what manner well-spoken, well-uttered conversation was engaged in by them with one another, listen to that also, all of you, with attentive minds. 'Of the earth-deities' means of the earth-devas.

Idāni yakkhassa pucchāgāthāyo honti –

Now come the yakkha's verses of questioning:

1230.

1230.

‘‘Vaṅke araññe amanussaṭṭhāne, kantāre appodake appabhakkhe;

Suduggame vaṇṇupathassa majjhe, vaṅkaṃbhayā naṭṭhamanā manussā.

“In a treacherous wilderness, a non-human haunt, a wasteland with little water and little food; in the middle of a very difficult sandy track, O humans, with minds bewildered from fear of the treachery.

1231.

1231.

‘‘Nayidha phalā mūlamayā ca santi, upādānaṃ natthi kutodha bhakkho;

Aññatra paṃsūhi ca vālukāhi ca, tattāhi uṇhāhi ca dāruṇāhi ca.

“Here there are no fruits nor edible roots; there is no fuel, so whence could there be food? There is nothing here but dust and sand, scorched, hot, and fierce.

1232.

1232.

‘‘Ujjaṅgalaṃ tattamivaṃ kapālaṃ, anāyasaṃ paralokena tulyaṃ;

Luddānamāvāsamidaṃ purāṇaṃ, bhūmippadeso abhisattarūpo.

A barren plain like a heated potsherd, comfortless, comparable to hell. This is an ancient abode of cruel beings, a stretch of ground as if accursed.

1233.

1233.

‘‘Atha [Pg.314] tumhe kena vaṇṇena, kimāsamānā imaṃ padesañhi;

Anupaviṭṭhā sahasā samecca, lobhā bhayā atha vā sampamūḷhā’’ti.

For what reason, then, and hoping for what, have you all rashly entered this region together? Is it from greed, or from fear, or are you utterly bewildered?”

1230. Tattha vaṅketi saṃsayaṭṭhāne. Yattha paviṭṭhānaṃ ‘‘jīvissāma nu kho, marissāma nu kho’’ti jīvite saṃsayo hoti, tādise araññe. Amanussaṭṭhāneti amanussānaṃ pisācādīnaṃ sañcaraṇaṭṭhāne, manussānaṃ vā agocaraṭṭhāne. Kantāreti nirudake iriṇe, kaṃ tārenti nayanti etthāti hi kantāro, udakaṃ gahetvā taritabbaṭṭhānaṃ. Tenāha ‘‘appodake’’ti. Appa-saddo hettha abhāvattho ‘‘appiccho appanigghoso’’tiādīsu (a. ni. 8.23; cūḷava. 456) viya. Vaṇṇupathassa majjheti vālukākantāramajjheti attho. Vaṅkaṃbhayāti vaṅkehi bhītā. Vaṅkehi bhayaṃ etesanti ‘‘vaṅkabhayā’’ti vattabbe gāthāsukhatthaṃ sānunāsikaṃ katvā ‘‘vaṅkaṃbhayā’’ti vuttaṃ. Idañca vālukākantārapavesanato pubbe tesaṃ uppannabhayaṃ sandhāya vuttaṃ. Naṭṭhamanāti maggasativippavāsena naṭṭhamānasā, maggamūḷhāti attho. Manussāti tesaṃ ālapanaṃ.

1230. Herein, `vaṅke` means in a place of uncertainty; a wilderness where, for those who have entered, there is doubt about their life: 'Will we live, or will we die?' `Amanussaṭṭhāne` means a place where non-humans such as pisācas roam, or alternatively, a place that is not a resort for humans. `Kantāre` means a waterless tract; for it is called a `kantāra` because one must cross it carrying water (`kaṃ`). Therefore, he says, `appodake` (waterless). Herein, the word `appa` has the sense of absence, as in such phrases as `appiccho appanigghoso`. `Vaṇṇupathassa majjhe` means in the middle of a sandy wasteland. `Vaṅkaṃbhayā` means afraid of dangers. When `vaṅkabhayā` (they for whom there is fear of dangers) should be said, for metrical facility it is said with a nasal as `vaṅkaṃbhayā`. And this was said with reference to the fear that arose in them before they entered the sandy wasteland. `Naṭṭhamanā` means with minds lost due to being separated from the path; the meaning is 'confused about the path.' `Manussā` is their term of address.

1231. Idhāti imasmiṃ marukantāre. Phalāti ambajambutālanāḷikerādiphalāni na santīti yojanā. Mūlamayā cāti mūlāniyeva mūlamayā, vallikandādīni sandhāya vadati. Upādānaṃ natthīti kiñcāpi kiñci bhakkhaṃ natthi, upādānaṃ vā indhanaṃ, aggissa indhanamattampi natthi, kuto kena kāraṇena idha marukantāre bhakkho siyāti attho. Yaṃ pana atthi tattha, taṃ dassetuṃ ‘‘aññatra paṃsūhī’’tiādi vuttaṃ.

1231. `Idha` means in this desert wasteland. `Phalā`: the construction is that there are no fruits such as mangoes, rose-apples, palmyras, or coconuts. `Mūlamayā ca`: `mūlamayā` means roots themselves; this is said referring to tubers from creepers and so on. `Upādānaṃ natthi`: although there is no food whatsoever; or alternatively, `upādānaṃ` means fuel, and there is not even a bit of fuel for a fire. The meaning is: for what reason could there be food here in this desert wasteland? However, to show what does exist there, it was said, `aññatra paṃsūhi` (except for dust), and so on.

1232. Ujjaṅgalanti jaṅgalaṃ vuccati lūkhadhūsaro anudako bhūmippadeso, taṃ pana ṭhānaṃ jaṅgalatopi ukkaṃsena jaṅgalanti āha ‘‘ujjaṅgala’’nti. Tenāha ‘‘tattamivaṃ kapāla’’nti, tattaṃ ayokapālasadisanti attho. Gāthāsukhatthañcettha sānunāsikaṃ katvā vuttaṃ, tattamivaicceva daṭṭhabbaṃ. Anāyasanti natthi ettha āyo sukhanti anāyaṃ, tato eva jīvitaṃ sīyati [Pg.315] vināsetīti anāyasaṃ. Atha vā na āyasanti anāyasaṃ. Paralokenāti narakena tulyaṃ. Narakañhi sattānaṃ ekantānatthatāya parabhūto paṭisattubhūto lokoti visesato ‘‘paraloko’’ti vuccati, samantato ayomayattā āyasañca, idaṃ pana tadabhāvato anāyasaṃ, mahato dukkhassa uppattiṭṭhānatāya paralokasadisanti dasseti, ‘‘anassaya’’nti ca keci paṭhanti, sukhassa appatiṭṭhānabhūtanti attho. Luddānamāvāsamidaṃ purāṇanti idaṃ ṭhānaṃ cirakālato paṭṭhāya luddānaṃ dāruṇānaṃ pisācādīnaṃ āvāsabhūtaṃ. Abhisattarūpoti ‘‘evaṃ lūkho ghorākāro hotū’’ti porāṇehi isīhi sapitasadiso, dinnasapo viyāti attho.

1232. `Ujjaṅgalaṃ`: A rough region of land is called `jaṅgala`; it is a dusty, waterless region. But since that place is a wilderness to a supreme degree even compared to a wilderness, it is called `ujjaṅgala`. Therefore, it is said, `tattamivaṃ kapālaṃ` (like a heated pot), meaning it resembles a heated iron pot. And here, for the sake of metrical felicity in the verse, it is stated with a nasal; it should be understood simply as `tattamiva`. `Anāyasaṃ`: Here there is no comfort, hence it is `anāyaṃ`; for that very reason, it destroys life, hence it is `anāyasaṃ`. Alternatively, there is no iron, hence it is `anāyasaṃ`. `Paralokena` (with the other world) means comparable to hell. Indeed, hell, because it is entirely for the non-benefit of beings, a hostile and inimical world, is specifically called `paraloko` (the other world). And because it is made of iron all around, it is also `āyasa` (of iron). But this place, due to the absence of that, is `anāyasa` (not of iron). It shows that it is like the other world because it is a place for the arising of great suffering. Some also read `anassayaṃ`, meaning it is not a support for happiness. `Luddānamāvāsamidaṃ purāṇaṃ` (This is the ancient abode of the cruel) means that this place, since ancient times, has been the abode of cruel, fierce beings such as pisācas. `Abhisattarūpo` (of cursed appearance) means it is like one that has been cursed by the seers of old, thus: 'May it be so rough and of such a frightful appearance!'; that is, like one on whom a curse has been laid.

1233. Kena vaṇṇenāti kena kāraṇena. Kimāsamānāti kiṃ paccāsīsantā. Hīti nipātamattaṃ. ‘‘Padesampī’’ti ca paṭhanti, imampi nāma padesanti attho. Sahasā sameccāti sahasā ādīnavānisaṃse avicāretvā samavāyena anupaviṭṭhā sappaviṭṭhā. Lobhā bhayā atha vā kenaci anatthakāmena palobhitā lobhato kenaci amanussādinā paripātitā bhayā vā. Atha vā sampamūḷhāti maggavippanaṭṭhā imaṃ padesaṃ anupaviṭṭhāti yojanā.

1233. `Kena vaṇṇena` means for what reason. `Kimāsamānā` means desiring what. `Hi` is a mere particle. Some also read `padesampi`, meaning 'this very region.' `Sahasā samecca` means: Have you entered rashly, by a conjunction of causes, without considering the dangers and benefits? Have you entered through greed or through fear? Or else, having been lured through greed by someone who desires your non-benefit, or being pursued by some non-human being, have you entered through fear? Alternatively, `sampamūḷhā` means: having lost your way, have you entered this region? This is the construction.

Idāni vāṇijā āhaṃsu –

Now the merchants said:

1234.

1234.

‘‘Magadhesu aṅgesu ca satthavāhā, āropayitvā paṇiyaṃ puthuttaṃ;

Te yāmase sindhusovīrabhūmiṃ, dhanatthikā uddayaṃ patthayānā.

“We caravan leaders from Magadha and Aṅga, having loaded up our various goods, are traveling to the land of Sindhu and Sovīra, desirous of wealth, seeking a profit.”

1235.

1235.

‘‘Divā pipāsaṃnadhivāsayantā, yoggānukampañca samekkhamānā;

Etena vegena āyāma sabbe, rattiṃ maggaṃ paṭipannā vikāle.

“Unable to endure the thirst by day, and having regard for our draft animals, we all travel with this speed, having taken to the road at night, at an untimely hour.”

1236.

1236.

‘‘Te [Pg.316] duppayātā aparaddhamaggā, andhākulā vippanaṭṭhā araññe;

Suduggame vaṇṇupathassa majjhe, disaṃ na jānāma pamūḷhacittā.

“Having traveled badly, we have missed the way; blinded and confused, we are lost in the wilderness. In the middle of this very difficult sandy track, with bewildered minds, we do not know the direction.”

1237.

1237.

‘‘Idañca disvāna adiṭṭhapubbaṃ, vimānaseṭṭhañca tavañca yakkha;

Tatuttariṃ jīvitamāsamānā, disvā patītā sumanā udaggā’’ti.

“Having seen this never-before-seen thing—this excellent mansion and you, O yakkha—and now hoping for life beyond what we expected, upon seeing you we are delighted, glad, and elated.”

1234. Tattha magadhesu aṅgesu ca satthavāhāti magadharaṭṭhe ca aṅgaraṭṭhe ca jātā saṃvaḍḍhā taṃnivāsino satthe satthassa ca vāhanakā satthakā ceva satthasāmikā ca. Paṇiyanti bhaṇḍaṃ. Teti te mayaṃ. Yāmaseti gacchāma. Sindhusovīrabhūminti sindhudesaṃ sovīradesañca. Uddayanti ānisaṃsaṃ atirekalābhaṃ.

1234. Herein, `magadhesu aṅgesu ca satthavāhā` (caravan leaders from Magadha and Aṅga) means caravan drivers and caravan owners who were born, raised, and dwell in the country of Magadha and the country of Aṅga. `Paṇiyaṃ` (goods) means merchandise. `Te` (we) means we. `Yāmase` (are traveling) means we go. `Sindhusovīrabhūmiṃ` (the land of Sindhu and Sovīra) means the country of Sindhu and the country of Sovīra. `Uddayaṃ` (a profit) means an advantage, an extra gain.

1235. Anadhivāsayantāti adhivāsetuṃ asakkontā. Yoggānukampanti goṇādīnaṃ sattānaṃ anuggahaṃ. Etena vegenāti iminā javena, yena tava dassanato pubbe āyāma āgatamha. Rattiṃ maggaṃ paṭipannāti rattiyaṃ maggaṃ paṭipannā. Vikāleti akāle avelāyaṃ.

1235. `Anadhivāsayantā` (unable to endure) means being unable to bear it. `Yoggānukampaṃ` (having regard for our draft animals) means concern for beings such as oxen. `Etena vegena` (with this speed) means with this swiftness, by which we came before seeing you. `Rattiṃ maggaṃ paṭipannā` (having taken to the road at night) means having set out on the road in the night. `Vikāle` (at an untimely hour) means at the wrong time, at an unseasonable hour.

1236. Duppayātāti duṭṭhu payātā apathe gatā, tato eva aparaddhamaggā. Andhākulāti andhā viya ākulā, maggajānanasamatthassa paññācakkhuno abhāvena andhā, tato eva ākulā, vippanaṭṭhā ca maggasammūḷhatāya. Disanti gantabbadisaṃ, yassaṃ disāyaṃ sindhusovīradeso, taṃ disaṃ. Pamūḷhacittāti disāsaṃsayasumūḷhacittā.

1236. 'Having traveled badly' (duppayātā) means having traveled wrongly, having gone on a wrong path; for that reason they have 'missed the way' (aparaddhamaggā). 'Blinded and confused' (andhākulā) means confused as if blind; they are blind due to the absence of the eye of wisdom that is capable of knowing the path, and for that reason they are confused and 'lost' (vippanaṭṭhā) due to their bewilderment about the path. 'The direction' (disaṃ) means the direction to be traveled, the direction in which the country of Sindhu and Sovīra lies. 'With bewildered minds' (pamūḷhacittā) means with minds utterly bewildered by doubt regarding the direction.

1237. Tavañcāti tuvañca. Yakkhāti ālapanaṃ. Tatuttariṃ jīvitamāsamānāti yo ‘‘ito paraṃ amhākaṃ jīvitaṃ natthī’’ti jīvitasaṃsayo uppanno, idāni tato uttarimpi jīvitaṃ āsīsantā. Disvāti dassanahetu. Patītāti pahaṭṭhā. Sumanāti somanassappattā. Udaggāti udaggāya pītiyā udaggacittā.

1237. 'And you' (tavañca) means you too. 'O yakkha' (yakkha) is a vocative. 'Hoping for life beyond that' (tatuttariṃ jīvitamāsamānā) means: when the doubt about their survival arose, thinking, 'Beyond this point there is no life for us,' they are now hoping for life even beyond that. 'Upon seeing' (disvā) is in a causal sense: because of seeing. 'Delighted' (patītā) means overjoyed. 'Glad' (sumanā) means having attained gladness. 'Elated' (udaggā) means with minds uplifted by uplifting joy.

Evaṃ [Pg.317] vāṇijehi attano pavattiyā pakāsitāya puna devaputto dvīhi gāthāhi pucchi –

When the merchants had thus explained their situation, the devaputta again asked with two stanzas:

1238.

1238.

‘‘Pāraṃ samuddassa imañca vaṇṇuṃ, vettācaraṃ saṅkupathañca maggaṃ;

Nadiyo pana pabbatānañca duggā, puthuddisā gacchatha bhogahetu.

“The far shore of the ocean and this sandy desert, the path of canes and the path of stakes, and difficult rivers and mountains—you travel to various regions for the sake of wealth.

1239.

1239.

‘‘Pakkhandiyāna vijitaṃ paresaṃ, verajjake mānuse pekkhamānā;

Yaṃ vo sutaṃ vā atha vāpi diṭṭhaṃ, accherakaṃ taṃ vo suṇoma tātā’’ti.

“Having entered the conquered territory of others, observing the people in those foreign lands, whatever marvel has been heard or seen by you, let us hear that from you, dear sirs.”

Tassattho – pāraṃ samuddassāti samuddassa paratīraṃ, imañca īdisaṃ, vaṇṇuṃ vaṇṇupathaṃ vettalatā bandhitvā ācaritabbato vettācaraṃ maggaṃ, saṅkuke khāṇuke koṭṭetvā gantabbato saṅkupathaṃ maggaṃ, nadiyo pana candabhāgādikā, pabbatānañca visamappadesāti evaṃ duggā puthuddisā bhoganimittaṃ gacchatha, evaṃ gacchantā ca pakkhandiyāna pakkhanditvā anupavisitvā, paresaṃ rājūnaṃ vijitaṃ tattha verajjake videsavāsike manusse pekkhamānā gacchatha, evaṃbhūtehi vo tumhehi yaṃ sutaṃ vā atha vā diṭṭhaṃ vā accherakaṃ acchariyaṃ, taṃ vo santike tātā vāṇijā suṇomāti attano vimānassa acchariyabhāvaṃ tehi kathāpetukāmo pucchati.

Its meaning is as follows: ‘The far shore of the ocean’ means the ocean’s other shore. ‘And this’ means this sort of ‘sandy desert,’ a sandy track. ‘The path of canes’ is a path to be traversed by tying cane creepers. ‘The path of stakes’ is a path to be traveled by driving in stakes and posts. ‘And rivers’ are rivers such as the Candabhāgā, and ‘of mountains’ refers to their uneven regions. Thus, ‘you travel to difficult, various regions for the sake of wealth.’ And while traveling thus, ‘having entered’ means having plunged in and penetrated ‘the territory of others,’ that is, of other kings. There, ‘observing the people in those foreign lands,’ that is, people dwelling in foreign countries, you travel. ‘Whatever marvel,’ that is, wonder, ‘has been heard or seen by you’—by you who are such as this—‘let us hear that from you, dear sirs’ (tātā, addressing the merchants). He asks this, desiring to have them speak about the wondrous nature of his own mansion.

Evaṃ devaputtena puṭṭhā vāṇijā āhaṃsu –

Thus questioned by the devaputta, the merchants said:

1240.

1240.

‘‘Itopi accherataraṃ kumāra, na no sutaṃ vā atha vāpi diṭṭhaṃ;

Atītamānusakameva sabbaṃ, disvā na tappāma anomavaṇṇaṃ.

“O prince, we have neither heard nor seen anything more marvelous than this. All this completely transcends the human realm. Seeing you of faultless beauty, we cannot get our fill.

1241.

1241.

‘‘Vehāyasaṃ pokkharañño savanti, pahūtamalyā bahupuṇḍarīkā;

Dumā cime niccaphalūpapannā, atīva gandhā surabhiṃ pavāyanti.

“Lotus ponds flow in the sky, with abundant garlands and many white lotuses. And these trees are ever endowed with fruit; exceedingly fragrant, they waft a sweet scent.

1242.

1242.

‘‘Veḷūriyathambhā [Pg.318] satamussitāse, silāpavāḷassa ca āyataṃsā;

Masāragallā sahalohitaṅgā, thambhā ime jotirasāmayāse.

“There are pillars of beryl a hundred high, with long sections of crystal and coral. There are pillars of cat’s eye along with rubies; these pillars are made of radiant gems.

1243.

1243.

‘‘Sahassathambhaṃ atulānubhāvaṃ, tesūpari sādhumidaṃ vimānaṃ;

Ratanantaraṃ kañcanavedimissaṃ, tapanīyapaṭṭehi ca sādhuchannaṃ.

“A thousand-pillared mansion of incomparable power, and upon those is this fine celestial palace, with panels of gems, interspersed with golden railings, and well-roofed with plates of refined gold.”

1244.

1244.

‘‘Jambonaduttattamidaṃ sumaṭṭho, pāsādasopānaphalūpapanno;

Daḷho ca vaggu ca susaṅgato ca, atīva nijjhānakhamo manuñño.

“This mansion is of refined Jambu-river gold, well-polished, endowed with palaces, stairways, and planks. It is firm, lovely, and well-constructed, exceedingly pleasant to gaze upon, and delightful.

1245.

1245.

‘‘Ratanantarasmiṃ bahuannapānaṃ, parivārito accharāsaṅgaṇena;

Murajaālambaratūriyaghuṭṭho, abhivanditosi thutivandanāya.

“In its jeweled interior is abundant food and drink. You are surrounded by a troop of celestial nymphs. It resounds with the sound of tabors, cymbals, and musical instruments. You are honored with praise and veneration.

1246.

1246.

‘‘So modasi nārigaṇappabodhano, vimānapāsādavare manorame;

Acintiyo sabbaguṇūpapanno, rājā yathā vessavaṇo naḷinyā.

“You rejoice, delighting your bevy of women, in this best of mansions, this delightful palace. Inconceivable, endowed with all good qualities, you are like King Vessavaṇa in his Nalinī park.

1247.

1247.

‘‘Devo nu āsi udavāsi yakkho,Udāhu devindo manussabhūto;

Pucchanti taṃ vāṇijā satthavāhā,Ācikkha ko nāma tuvaṃsi yakkho’’ti.

“Are you a deva, or are you a yakkha? Or are you the lord of devas in human form? The merchants, the caravan leaders, ask you: Declare, O yakkha, what is your name?”

1240-2. Tattha [Pg.319] kumārāti paṭhamavaye ṭhitattā devaputtaṃ ālapati. Sabbanti devaputtaṃ tassa vimānapaṭibaddhañca sandhāya vadati. Pokkharaññoti pokkharaṇiyo. Satamussitāseti sataratanubbedhā. Silāpavāḷassāti silāya pavāḷassa ca, silāmayā pavāḷamayāti attho. Āyataṃsāti dīghaṃsā. Atha vā āyatā hutvā aṭṭhasoḷasadvattiṃsādiaṃsavanto.

Herein, by 'kumāra', he addresses the devaputta because he is established in the first stage of life. By 'sabbaṃ', he speaks with reference to the devaputta and that which is connected with his mansion. 'Pokkharañño' means lotus pools. 'Satamussitāse' means a hundred cubits in height. 'Silāpavāḷassa' means 'of crystal and of coral'; the meaning is 'made of crystal and made of coral'. 'Āyataṃsā' means with long parts. Or alternatively, having become long, they have sections of eight, sixteen, thirty-two, and so on.

1242. Tesūparīti tesaṃ thambhānaṃ upari. Sādhumidanti sundaraṃ idaṃ tava vimānaṃ. Ratanantaranti ratanantaravantaṃ, bhittithambhasopānādīsu nānāvidhehi aññehi ratanehi yuttaṃ. Kañcanavedimissanti suvaṇṇamayāya vedikāya sahitaṃ parikkhittaṃ. Tapanīyapaṭṭehi ca sādhuchannanti tapanīyamayehi anekaratanamayehi ca chadanehi tattha tattha suṭṭhu chāditaṃ.

1242. 'Tesūpari' means upon those pillars. 'Sādhumidaṃ' means: this mansion of yours is lovely. 'Ratanantaraṃ' means endowed with various gems; that is, endowed with various other gems in the walls, pillars, stairways, and so on. 'Kañcanavedimissaṃ' means accompanied by and enclosed with a golden railing. 'Tapanīyapaṭṭehi ca sādhuchannaṃ' means well-covered here and there with roofing made of refined gold and of many kinds of gems.

1244. Jambonaduttattamidanti idaṃ tava vimānaṃ yebhuyyena uttattajambunadabhāsuraṃ. Sumaṭṭho pāsādasopānaphalūpapannoti tassa ca so so padeso sumaṭṭho suṭṭhu majjito, tehi tehi anantarapāsādehi sopānavisesehi ramaṇīyehi phalakehi ca yutto. Daḷhoti thiro. Vaggūti abhirūpo samuggato. Susaṅgatoti suṭṭhu saṅgatāvayavo aññamaññānurūpapāsādāvayavo. Atīva nijjhānakhamoti pabhassarabhāvepi ativiya olokanakkhamo. Manuññoti manoramo.

1244. 'This is of refined Jambu-river gold' (jambonaduttattamidaṃ) means this mansion of yours is for the most part radiant with the luster of refined Jambu-river gold. 'Well-polished, endowed with palace stairways and planks' (sumaṭṭho pāsādasopānaphalūpapannoti) means: each and every region of it is 'well-polished' (sumaṭṭho), that is, thoroughly burnished; and it is endowed with those various adjacent palaces, special stairways, and lovely planks. 'Firm' (daḷho) means stable. 'Lovely' (vaggu) means beautiful, eminent. 'Well-constructed' (susaṅgato) means with well-fitted parts, with the parts of the palace mutually compatible. 'Exceedingly pleasant to gaze upon' (atīva nijjhānakhamo) means that even though it is radiant, it is exceedingly pleasant to look at. 'Delightful' (manuñño) means charming to the mind.

1245. Ratanantarasminti ratanamaye, ratanabhūte vā sārabhūte vimānassa abbhantare. Bahuannapānanti pesalaṃ pahūtaṃ annañca pānañca vijjati, upalabbhatīti adhippāyo. Murajaālambaratūriyaghuṭṭhoti mudiṅgānaṃ ālambarānaṃ avasiṭṭhatūriyānañca saddehi niccaghosito. Abhivanditosīti namassito, thomito vā asi. Tenāha ‘‘thūtivandanāyā’’ti.

1245. 'Ratanantarasmim' means inside the celestial mansion, which is made of jewels, is jewel-like, or is of great essence. 'Bahuannapānam' means excellent and abundant food and drink exist, or are available—this is the intended meaning. 'Murajaālambaratūriyaghuṭṭho' means constantly resounding with the sounds of kettle-drums, tabors, and other musical instruments. 'Abhivanditosi' means you are revered or praised. Hence it is said, 'for praise and veneration.'

1246. Acintiyoti acinteyyānubhāvo. Naḷinyāti evaṃnāmake kīḷanaṭṭhāne yathā vessavaṇo mahārājā, evaṃ tvaṃ modasīti yojanā.

1246. 'Acintiyo' means one of unthinkable power. 'Naḷinyā' refers to a pleasure ground of that name. The construction is: 'Just as the great king Vessavaṇa delights there, so you rejoice.'

1247. Āsīti [Pg.320] asi bhavasi. Devindoti sakko devarājā. Manussabhūtoti manussesu bhūto manussajātiko. Yakkhoti devādibhāvaṃ pucchitvāpi yakkhabhāvaṃ āsaṅkantā vadanti.

1247. 'Āsi' means 'you are.' 'Devinda' means Sakka, king of the devas. 'Manussabhūto' means one who was among humans, of human birth. 'Yakkha': even after inquiring about his state as a deva or other being, they speak while suspecting he is a yakkha.

Idāni so devaputto attānaṃ jānāpento –

Now that devaputta, wishing to make himself known, said:

1248.

1248.

‘‘Serīsako nāma ahamhi yakkho, kantāriyo vaṇṇupathamhi gutto;

Imaṃ padesaṃ abhipālayāmi, vacanakaro vessavaṇassa rañño’’ti. –

"I am a yakkha named Serīsaka, a guardian on the trade route through the wilderness. I protect this region, doing the bidding of King Vessavaṇa."

Āha. Tattha ahamhī yakkhoti ahaṃ yakkho amhi. Kantāriyoti ārakkhaṇatthaṃ kantāre niyutto. Guttoti gopako. Tenāha ‘‘abhipālayāmī’’ti.

He said. Therein, 'ahamhi yakkho' means 'I am a yakkha.' 'Kantāriyo' means one appointed in the wilderness for the purpose of protection. 'Gutto' means a guardian. Hence he says, 'I protect.'

Idāni vāṇijā tassa kammādīni pucchantā āhaṃsu –

Now the merchants, wishing to ask about his deeds and so on, said:

1249.

1249.

‘‘Adhiccaladdhaṃ pariṇāmajaṃ te, sayaṃkataṃ udāhu devehi dinnaṃ;

Pucchanti taṃ vāṇijā satthavāhā, kathaṃ tayā laddhamidaṃ manuñña’’nti.

"Was this obtained by chance, did it arise from transformation, was it self-made, or was it given by the devas? The merchants and caravan leaders ask you: 'How was this delightful thing obtained by you?'"

Tattha adhiccaladdhanti adhiccasamuppattikaṃ, yadicchakaṃ laddhanti attho. Pariṇāmajaṃ teti niyatisaṅgatibhāvapariṇataṃ, kālapariṇataṃ vā. Sayaṃkatanti tayā sayameva kataṃ, deviddhiyā tayā sayameva nibbattitanti attho. Udāhu devehi dinnanti tayā ārādhitehi devehi pasādavasena nissaṭṭhaṃ.

Therein, 'adhiccaladdhaṃ' means arisen spontaneously, that is, obtained by chance. 'Pariṇāmajaṃ' means transformed by the nature of destiny, or transformed by time. 'Sayaṃkataṃ' means made by yourself, that is, brought into being by yourself through divine power. 'Or given by the devas' means granted out of confidence by devas whom you have propitiated.

Idāni devaputto caturopi pakāre paṭikkhipitvā puññameva apadisanto –

Now the devaputta, having rejected all four alternatives and pointing to merit alone, said:

1250.

1250.

‘‘Nādhiccaladdhaṃ na pariṇāmajaṃ me, na sayaṃkataṃ na hi devehi dinnaṃ;

Sakehi kammehi apāpakehi, puññehi me laddhamidaṃ manuñña’’nti. –

"This was not obtained by me by chance, nor did it arise from transformation; it was not self-made, nor was it given by the devas. By my own blameless deeds, by my merits, this delightful thing was obtained by me."

Gāthamāha.

He spoke the verse.

Taṃ [Pg.321] sutvā vāṇijā puna ‘‘nādhiccaladdha’’nti gāthāyaṃ puññādhikameva te caturo pakāre āropetvā puññassa ca sarūpaṃ pucchiṃsu –

Having heard that, the merchants, in regard to the verse beginning 'Not obtained by chance,' again, having established the pre-eminence of merit over those four alternatives, asked about the nature of that merit:

1251.

1251.

‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Pucchanti taṃ vāṇijā satthavāhā, kathaṃ tayā laddhamidaṃ vimāna’’nti.

“What was your observance, what your holy life? Of what well-practiced conduct is this the result? The merchants and caravan leaders ask you: ‘How was this celestial mansion obtained by you?’”

Tattha vatanti vatasamādānaṃ. Brahmacariyanti seṭṭhacariyaṃ.

Therein, 'observance' means the undertaking of an observance. 'Holy life' means excellent conduct.

Puna devaputto te paṭikkhipitvā attānaṃ yathūpacitaṃ puññañca dassento –

Again the devaputta, rejecting those suggestions and showing both himself and the merit as it was accumulated, said:

1252.

1252.

‘‘Mamaṃ pāyāsīti ahu samaññā, rajjaṃ yadā kārayiṃ kosalānaṃ;

Natthikadiṭṭhi kadariyo pāpadhammo, ucchedavādī ca tadā ahosiṃ.

"I had the designation 'Pāyāsi' when I administered the kingdom of the Kosalans. I then held a nihilistic view, was a miser of evil character, and was an annihilationist."

1253.

1253.

‘‘Samaṇo ca kho āsi kumārakassapo, bahussuto cittakathī uḷāro;

So me tadā dhammakathaṃ abhāsi, diṭṭhivisūkāni vinodayī me.

“And there was the ascetic Kumārakassapa, very learned, an eloquent speaker, sublime. He then gave me a talk on the Dhamma and dispelled my contortions of view.”

1254.

1254.

‘‘Tāhaṃ tassa dhammakathaṃ suṇitvā, upāsakattaṃ paṭivedayissaṃ;

Pāṇātipātā virato ahosiṃ, loke adinnaṃ parivajjayissaṃ;

Amajjapo no ca musā abhāṇiṃ, sakena dārena ca ahosiṃ tuṭṭho.

“Having heard his Dhamma talk, I declared myself a lay follower. I abstained from the destruction of life; I avoided taking what is not given in the world; I was not a drinker of intoxicants and did not speak falsely; and I was content with my own wife.”

1255.

1255.

‘‘Taṃ [Pg.322] me vataṃ taṃ pana brahmacariyaṃ, tassa suciṇṇassa ayaṃ vipāko;

Teheva kammehi apāpakehi, puññehi me laddhamidaṃ vimāna’’nti. –

“That was my observance, that my holy life; of that well-practiced conduct this is the result. By those very blameless, meritorious deeds, this celestial mansion was obtained by me.”

Āha. Taṃ suviññeyyameva.

He said. That is easily understood.

Atha vāṇijā devaputtaṃ vimānañcassa paccakkhato disvā kammaphalaṃ saddahitvā attano kammaphale saddhaṃ pavedentā –

Then the merchants, having seen the devaputta and his celestial mansion with their own eyes and having gained faith in the fruit of kamma, wishing to declare their own faith in the fruit of kamma, said:

1256.

1256.

‘‘Saccaṃ kirāhaṃsu narā sapaññā, anaññathā vacanaṃ paṇḍitānaṃ;

Yahiṃ yahiṃ gacchati puññakammo, tahiṃ tahiṃ modati kāmakāmī.

“Truly, it is said, wise people have spoken, the word of the pandits is not otherwise: Wherever a person of meritorious kamma goes, there they rejoice, delighting in sensual pleasures.”

1257.

1257.

‘‘Yahiṃ yahiṃ sokapariddavo ca, vadho ca bandho ca parikkileso;

Tahiṃ tahiṃ gacchati pāpakammo, na muccati duggatiyā kadācī’’ti. –

“Wherever there is sorrow and lamentation, slaughter, bondage, and affliction, there a person of evil kamma goes; they are never freed from a bad destination.”

Gāthādvayaṃ avocuṃ. Tattha sokapariddavoti soko ca paridevo ca. Parikkilesoti vuttā anatthuppatti.

They spoke two verses. Therein, ‘sorrow and lamentation’ means sorrow and lamentation. ‘Affliction’ means the aforementioned arising of harm.

Evaṃ tesu kathentesuyeva vimānadvāre sirīsarukkhato paripākena muttabandhanā paripakkā sipāṭikā pati, tena devaputto saparijano domanassappatto ahosi. Taṃ disvā vāṇijā –

Just as they were speaking thus, a fully ripe pod from a sirīsa tree at the gate of the celestial mansion, released from its stalk through ripeness, fell. Because of this, the devaputta and his retinue became distressed. Seeing this, the merchants said:

1258.

1258.

‘‘Sammūḷharūpova jano ahosi, asmiṃ muhutte kalalīkatova;

Janassimassa tuyhañca kumāra, appaccayo kena nu kho ahosī’’ti. –

“The folk here became as if utterly bewildered, in this moment as if turned to mud. For these folk and for you, O prince, by what, pray, has this displeasure arisen?”

Gāthamāhaṃsu. Tattha sammūḷharūpovāti sokavasena sabbaso mūḷhasabhāvo viya. Janoti devajano. Asmiṃ muhutteti imasmiṃ muhuttamatte[Pg.323]. Kalalīkatoti kalalaṃ viya kato, kalalanissitaudakībhūto viya āviloti adhippāyo. Janassimassa tuyhañcāti imassa tava parijanassa tuyhañca. Appaccayoti domanassaṃ.

They spoke the verse. Therein, ‘as if utterly bewildered’ means like one whose nature is completely deluded on account of grief. ‘Folk’ means the host of devas. ‘In this moment’ means in this very moment. ‘As if turned to mud’ means made like mud; the meaning is ‘turbid,’ like water mixed with mud. ‘For these folk and for you’ means ‘for this retinue of yours and for you.’ ‘Displeasure’ means distress.

Taṃ sutvā devaputto –

Hearing that, the devaputta said:

1259.

1259.

‘‘Ime ca sirīsavanā tātā, dibbā gandhā surabhī sampavanti;

Te sampavāyanti imaṃ vimānaṃ, divā ca ratto ca tamaṃ nihantvā.

“These sirīsa groves, dear sirs, waft divine, fragrant, sweet scents. They pervade this celestial mansion, dispelling the darkness day and night.”

1260.

1260.

‘‘Imesañca kho vassasataccayena, sipāṭikā phalati ekamekā;

Mānussakaṃ vassasataṃ atītaṃ, yadagge kāyamhi idhūpapanno.

“And of these trees, at the passing of a hundred years, a single pod falls. A hundred human years have passed since I was reborn here in this body.”

1261.

1261.

‘‘Disvānahaṃ vassasatāni pañca,Asmiṃ vimāne ṭhatvāna tātā;

Āyukkhayā puññakkhayā cavissaṃ,Teneva sokena pamucchitosmī’’ti. – āha;

“Seeing, dear sirs, that after dwelling in this mansion for five hundred years I will pass away through the exhaustion of my lifespan and the exhaustion of my merit, for that very reason I am overcome with sorrow,” he said.

1256. Tattha sirīsavanāti sirīsavipinato. Tātāti vāṇije ālapati. Ime tumhākaṃ mayhañca paccakkhabhūtā dibbā gandhā surabhī ativiya sugandhāyeva samantato pavanti pavāyanti. Te dibbā gandhā evaṃ vāyantā imaṃ vimānaṃ sampavāyanti sammadeva gandhaṃ gāhāpenti, na kevalaṃ sampavāyanameva, atha kho attano pabhāya tamampi nihanti. Tenāha ‘‘divā ca ratto ca tamaṃ nihantvā’’ti.

1256. Therein, 'sirīsavanā' means from the sirīsa forest. 'Tātā' is an address to the merchants. These divine, sweet, and extremely fragrant scents, directly perceptible to you and to me, waft and blow all around. Those divine scents, blowing thus, pervade this celestial mansion, causing it to be thoroughly scented. Not only do they pervade it, but they also dispel the darkness with their own radiance. Hence he says, 'dispelling the darkness day and night.'

1260-61. Imesanti sirīsānaṃ. Sipāṭikāti phalakuṭṭhilikā. Phalatīti paccitvā vaṇṭato muccati, puṭabhedaṃ vā patvā sissati. Mānussakaṃ vassasataṃ atītanti yasmā vassasatassa accayena imassa sirīsassa sipāṭikā phalati, ayañca phalitā, tasmā mayhaṃ mānussakaṃ vassasataṃ atītaṃ. Yadagge yato paṭṭhāya, kāyamhi idha imasmiṃ devanikāye upapanno [Pg.324] nibbatto. Mayhañca devagaṇanāya pañca vassasatāni āyu, tasmā khīyati me āyūti sokavasena sampamūḷhoti dasseti. Tenāha ‘‘disvānahaṃ vassasatāni pañca…pe… teneva sokena pamucchitosmī’’ti.

'Imesaṃ' means of the sirīsa trees. 'Sipāṭikā' means a fruit pod. 'Phalati' means it ripens and is released from its stalk, or it falls after the pod splits. 'A hundred human years have passed': since the pod of this sirīsa tree ripens at the passing of a hundred years, and this one has ripened, therefore a hundred human years have passed for me. 'Yadagge' means 'from when.' 'Kāyamhi idha upapanno' means reborn, arisen here in this host of devas. And my lifespan by the reckoning of the devas is five hundred years; therefore he shows that he is utterly bewildered on account of sorrow with the thought, 'My lifespan is wasting away.' Hence he says: 'Seeing that I, for five hundred years...pe... for that reason I am overcome with sorrow.'

Atha naṃ vāṇijā samassāsento –

Then the merchants, wishing to comfort him—

1262.

1262.

‘‘Kathaṃ nu soceyya tathāvidho so, laddhā vimānaṃ atulaṃ cirāya;

Ye cāpi kho ittaramupapannā, te nūna soceyyuṃ parittapuññā’’ti. –

"How, pray, could such a one as he grieve, having obtained for a long time an incomparable celestial mansion? Those who are reborn for but a short while, those of little merit—they surely should grieve."

Āhaṃsu. Tattha yādisehi appāyukehi maraṇaṃ paṭicca socitabbaṃ siyā, tādiso pana evaṃ dibbānubhāvasampanno navutivassasatasahassāyuko kathaṃ nu soceyya, na socitabbamevāti adhippāyo.

They said. Therein, this is the meaning: While for some who are short-lived it would be appropriate to grieve on account of death, how, pray, could one such as you—who are endowed with such divine power and majesty and have a lifespan of nine million years—grieve? It is not to be grieved at all.

Devaputto tattakeneva samassāsetvā tesaṃ vacanaṃ sampaṭicchanto tesañca upadesaṃ dento –

The devaputta, having been comforted by just that much, accepting their words and wishing to give them instruction—

1263.

1263.

‘‘Anucchaviṃ ovadiyañca metaṃ, yaṃ maṃ tumhe peyyavācaṃ vadetha;

Tumhe ca kho tātā mayānuguttā, yehicchakaṃ tena paletha sotthi’’nti. –

"This advice of yours to me is fitting, that you speak such endearing words to me. And you, dear sirs, have been protected by me; go safely wherever you wish."

Gāthamāha. Tattha anucchavinti anucchavikaṃ, tumhākameva taṃ yuttarūpaṃ. Ovadiyañca metanti me mayhaṃ tumhehi ovadiyaṃ ovādavasena vattabbametaṃ. Yaṃ yasmā, maṃ mayhaṃ, tumhe ‘‘kathaṃ nu soceyya’’ntiādinā peyyavācaṃ piyavacanaṃ vadetha. Yaṃ vā peyyavācāya vadanaṃ kathanaṃ, taṃ tumhākameva anucchavikanti yojanā. Atha vā yaṃ yasmā tumhe peyyavācaṃ vadetha, tasmā anucchavikaṃ ovadiyañca ovaditabbaṃ ovādānurūpaṃ kātabbañca me mayā kataṃ, kiṃ pana tanti āha ‘‘tumhe ca kho tātā’’tiādi. Tattha mayānuguttāti imasmiṃ amanussapariggahe marukantāre yāva kantārātikkamā mayā anuguttā rakkhitā, yenicchakaṃ yathārucitena, sotthiṃ khemena, paletha gacchathāti attho.

He spoke the verse. Therein, `anucchaviṃ` means appropriate; that is suitable for you. `Ovadiyañca metaṃ` means: this is a word to be said by you to me by way of instruction. This is because (`yaṃ` meaning `yasmā`) you speak endearing, pleasant words to me, beginning with 'How, pray, could he grieve?'. Or, the speaking of endearing speech is appropriate for you alone; this is the construction. Alternatively, because you speak endearing speech, therefore what is appropriate and what should be advised—the deed that should be done in accordance with the advice—has been done by me. When asked, 'But what is that deed?' he said, 'And you, dear sirs,' and so on. Therein, `mayānuguttā` means: in this desert wilderness seized by non-human beings, until the crossing of the wilderness, you have been guarded and protected by me; by that protection, go safely and securely as you wish. This is the meaning.

Atha vāṇijā kataññubhāvaṃ pakāsentā –

Then the merchants, wishing to make manifest their gratitude—

1264.

1264.

‘‘Gantvā [Pg.325] mayaṃ sindhusovīrabhūmiṃ, dhanatthikā uddayaṃ patthayānā;

Yathāpayogā paripuṇṇacāgā, kāhāma serīsamahaṃ uḷāranti. –

"Having gone to the land of Sindhu and Sovīra, seeking wealth, desiring prosperity; with effort according to our promise and with complete generosity, we will hold a grand Serīsa festival."

Gāthamāhaṃsu. Tattha yathāpayogāti idāni katapaṭiññānurūpapayogā. Paripuṇṇacāgāti samattacāgā, uḷārassa mahassa pariyattapariccāgā. Mahanti ussavapūjaṃ.

They spoke the verse. Therein, `yathāpayogā` means: now, having effort in accordance with the promise made. `Paripuṇṇacāgā` means: having complete generosity; having the giving one is capable of for the grand festival. `Mahaṃ` means: a festival-offering.

Puna devaputto mahakaraṇaṃ paṭikkhipanto kattabbesu ca te niyojento –

Again, the devaputta, wishing to reject the great festival and to enjoin them in what should be done—

1265.

1265.

‘‘Mā ceva serīsamahaṃ akattha, sabbañca vo bhavissati yaṃ vadetha;

Pāpāni kammāni vivajjayātha, dhammānuyogañca adhiṭṭhahāthā’’ti. –

"Do not indeed hold a Serīsa festival, and all that you say will come to be for you. Avoid evil deeds, and be firmly resolved in the practice of the Dhamma."

Gāthamāha. Tattha yaṃ vadethāti yaṃ tumhe khemena sindhusovīradesapattiṃ tattha ca vipulaṃ uddayaṃ lābhaṃ paccāsīsantā ‘‘gantvā maya’’ntiādīni vadatha. Sabbaṃ taṃ vo tumhākaṃ tatheva bhavissati, tattha nikkaṅkhā hotha, tumhe pana ito paṭṭhāya pāpāni kammāni pāṇātipātādīni vivajjayātha parivajjetha. Dhammānuyoganti dānādikusaladhammassa anuyuñjanaṃ. Adhiṭṭhahāthāti anusikkhatha idaṃ serīsakamahanti dasseti.

He spoke the verse. Therein, `yaṃ vadetha` means: whatever words you speak, such as 'We will go,' desiring to reach the land of Sindhu and Sovīra with safety, and there to find abundant profit and gain—all that will be for you just as you desire. Be without doubt in that. But you, from now on, should avoid and shun evil deeds such as the destruction of life. `Dhammānuyogaṃ` means the repeated practice of wholesome Dhamma such as giving. `Adhiṭṭhahātha` means you should practice repeatedly. It shows that this is the worship of Serīsaka.

Yaṃ pana upāsakaṃ anuggaṇhanto tesaṃ rakkhāvaraṇaṃ kātukāmo ahosi, tassa guṇaṃ kittetvā taṃ tesaṃ uddisanto imā gāthāyo āha –

Then, wishing to favor that lay follower, being desirous of providing protection and safety for them, extolling his virtues and pointing him out to them, he spoke these verses:

1266.

1266.

‘‘Upāsako atthi imamhi saṅghe, bahussuto sīlavatūpapanno;

Saddho ca cāgī ca supesalo ca, vicakkhaṇo santusito mutīmā.

“There is a lay follower in this company, learned, endowed with virtue, faithful, generous, kind, discerning, content, and wise.

1267.

1267.

‘‘Sañjānamāno [Pg.326] na musā bhaṇeyya, parūpaghātāya na cetayeyya;

Vebhūtikaṃ pesuṇaṃ no kareyya, saṇhañca vācaṃ sakhilaṃ bhaṇeyya.

“Knowing, he should not speak falsely, nor intend harm to others. He should not engage in divisive speech or slander, but speak gentle and amiable words.

1268.

1268.

‘‘Sagāravo sappatisso vinīto, apāpako adhisīle visuddho;

So mātaraṃ pitarañcāpi jantu, dhammena poseti ariyavutti.

“Respectful, reverential, disciplined, free from evil, pure in higher virtue, that being righteously supports his mother and father, living nobly.

1269.

1269.

‘‘Maññe so mātāpitūnaṃ kāraṇā, bhogāni pariyesati na attahetu;

Mātāpitūnañca yo accayena, nekkhammapoṇo carissati brahmacariyaṃ.

“I think he seeks wealth for the sake of his parents, not for himself; and after the passing of his parents, he will be inclined to renunciation and live the holy life.

1270.

1270.

‘‘Ujū avaṅko asaṭho amāyo, na lesakappena ca vohareyya;

So tādiso sukatakammakārī, dhamme ṭhito kinti labhetha dukkhaṃ.

“Upright, not crooked, honest, without deception, nor would he deal with hidden motives. Such a doer of good deeds, established in Dhamma—how could he encounter suffering?

1271.

1271.

‘‘Taṃkāraṇā pātukatomhi attanā, tasmā dhammaṃ passatha vāṇijāse;

Aññatra teniha bhasmī bhavetha, andhākulā vippanaṭṭhā araññe;

Taṃ khippamānena lahuṃ parena, sukho have sappurisena saṅgamo’’ti.

“For that reason, I have appeared of my own accord. Therefore, O merchants, see the Dhamma! Otherwise, here you would become ashes, blind, confused, and lost in the wilderness. Therefore, approach him quickly and swiftly; happy indeed is association with a good person.”

1266. Tattha saṅgheti sattasamūhe. Vicakkhaṇoti tattha tattha kattabbatāya kusalo. Santusitoti santuṭṭho. Mutīmāti kammassakatañāṇādinā idhalokaparalokahitānaṃ munanato mutimā.

1266. Here, `saṅghe` means a group of beings. `Vicakkhaṇo`: skilled in what should be done in each case. `Santusito`: satisfied. `Mutīmā`: possessing wisdom due to understanding the benefits for this world and the next, by means of knowledge of kamma as one's own, etc.

1267. Sañjānamāno na musā bhaṇeyyāti sampajānamusā na bhāseyya. Vebhūtikanti sahitānaṃ vinābhāvakaraṇato ‘‘vebhūtika’’nti laddhanāmaṃ pisuṇaṃ, no kareyya na vadeyya.

1267. `Sañjānamāno na musā bhaṇeyya`: knowing, one should not speak falsely; that is, one should not utter a falsehood with clear awareness. `Vebhūtika`: one should not engage in slander, which is called 'vebhūtika' because it causes division among those who are united; one should not utter it.

1268. Sappatissoti [Pg.327] patissayo garuṭṭhāniyesu nivātavuttikattā soraccaṃ, saha patissenāti sappatisso. Adhisīleti upāsakena rakkhitabbaadhisīlasikkhāya. Ariyavuttīti parisuddhavutti.

1268. `Sappatisso`: one who is respectful, due to living with humility in matters worthy of respect, and being gentle; thus, one who is accompanied by respect. `Adhisīle`: in the higher moral training that should be observed and guarded by a lay follower. `Ariyavutti`: pure conduct.

1269. Nekkhammapoṇoti nibbānaninno. Carissati brahmacariyanti pabbajjaṃ sāsanabrahmacariyaṃ carissati.

1269. `Nekkhammapoṇo`: inclined towards renunciation, tending towards Nibbāna. `Carissati brahmacariyaṃ`: he will practice the holy life of the teaching, the life of going forth.

1270. Lesakappenāti kappiyalesena. Na ca vohareyyāti māyāsāṭheyyavasena vacanaṃ na nicchāreyya. Dhamme ṭhito kinti labhetha dukkhanti evaṃ vuttanayena dhamme ṭhito dhammacārī samacārī kinti kena pakārena dukkhaṃ labhetha pāpuṇeyya.

1270. `Lesakappena`: by way of artifice. `Na ca vohareyya`: one should not utter words deceitfully or fraudulently. `Dhamme ṭhito kinti labhetha dukkhaṃ`: one established in the Dhamma, how could one attain suffering? That is, one established in the Dhamma in this way, practicing the Dhamma and behaving equitably, how could one attain or reach suffering?

1271. Taṃkāraṇāti tannimittaṃ tassa upāsakassa hetu. Pātukatomhi attanāti sayameva tumhākaṃ ahaṃ pāturahosiṃ. ‘‘Attāna’’ntipi pāṭho, mama attānaṃ tumhākaṃ pātvākāsinti attho. Tasmāti yasmā ahaṃ dhammaṃ apacāyamāno taṃ rakkhanto tumhepi rakkhāmi, tasmā dhammaṃ passatha dhammameva caritabbaṃ katvā oloketha. Aññatra teniha bhasmī bhavethāti tena upāsakena vinā ce āgatā, imasmiṃ marukantāre anāthā appaṭisaraṇā bhasmabhāvaṃ gaccheyyātha. Khippamānenāti evaṃ khippantena vambhantena pīḷantena. Lahunti sukaraṃ. Parenāti adhikaṃ, aññena vā. Tasmā sukho have sappurisena saṅgamoti. So hi khantisoracce niviṭṭho kenaci kiñci vuttopi na paṭippharatīti adhippāyo.

1271. `Taṃkāraṇā`: on account of that cause, for the sake of that lay follower. `Pātukatomhi attanā`: I myself appeared to you. There is also the reading 'attānaṃ,' the meaning of which is: I made myself appear to you. `Tasmā`: because I, honoring the Dhamma and protecting that Dhamma, also protect you, therefore see the Dhamma; having made the Dhamma alone that which is to be practiced, you should look. `Aññatra teniha bhasmī bhavetha`: without that lay follower, if you had come here, in this desert wilderness, helpless and without refuge, you would have been reduced to ashes. `Khippamānena`: thus by one who is casting down, scorning, and oppressing. `Lahuṃ`: easy. `Parena`: exceedingly, or by another. `Tasmā sukho have sappurisena saṅgamo`: Therefore, association with a good person is indeed happiness. The intention is this: he, being established in patience and gentleness, does not retaliate even when something is said by someone.

Evaṃ sāmaññato kittitaṃ sarūpato ñātukāmā vāṇijā –

The merchants, desiring to know specifically about him who was thus praised in a general way—

1272.

1272.

‘‘Kiṃ nāma so kiñca karoti kammaṃ,Kiṃ nāmadheyyaṃ kiṃ pana tassa gottaṃ;

Mayampi naṃ daṭṭhukāmamha yakkha, yassānukampāya idhāgatosi;

Lābhā hi tassa yassa tuvaṃ pihesī’’ti. –

"What is his name? What action does he perform? What is his given name? What, then, is his clan? We also wish to see him, O yakkha, out of compassion for whom you have come here. Truly, it is a gain for him whom you cherish."

Gāthamāhaṃsu. Tattha kiṃ nāma soti nāmato so jantu satto ko nāma. Kiñca karoti kammanti kasivaṇijjādīsu kīdisaṃ kammaṃ karoti. Kiṃ [Pg.328] nāmadheyyanti mātāpitūhi kataṃ pana ‘‘tisso phusso’’tiādīsu tassa kiṃ nāmadheyyaṃ, ‘‘bhaggavo bhāradvājo’’tiādīsu kiṃ vā tassa gottaṃ. Yassa tuvaṃ pihesīti yaṃ tuvaṃ piyāyasi.

They spoke the verse. Therein, `kiṃ nāma so` means: by what name is that being, that creature known? `Kiñca karoti kammaṃ` means: among occupations such as farming and trading, what kind of work does he do? `Kiṃ nāmadheyyaṃ` means: among names such as 'Tissa' or 'Phussa', what name was given to him by his parents? And among clans such as 'Bhaggava' or 'Bhāradvāja', what is his clan? `Yassa tuvaṃ pihesī` means: whom you cherish.

Idāni devaputto taṃ nāmagottādivasena dassento –

Now the devaputta, indicating him by way of name, clan, and so on—

1273.

1273.

‘‘Yo kappako sambhavanāmadheyyo,Upāsako kocchaphalūpajīvī;

Jānātha naṃ tumhākaṃ pesiyo so,Mā kho naṃ hīḷittha supesalo so’’ti. –

"He who is the barber named Sambhava, a lay follower subsisting on the barber's craft and its fruit; know him, he is your attendant. Do not despise him, for he is very amiable."

Āha. Tattha kappakoti nhāpito. Sambhavanāmadheyyoti sambhavoti evaṃnāmo. Kocchaphalūpajīvīti kocchañca phalañca upanissāya jīvanako. Tattha kocchaṃ nāma āḷakādisaṇṭhāpanatthaṃ kesādīnaṃ ullikhanasādhanaṃ. Pesiyo pesanakārako veyyāvaccakaro.

He spoke. Therein, `kappako` means a barber. `Sambhavanāmadheyyo` means: having the name Sambhava. `Kocchaphalūpajīvī` means: one who makes a living depending on the barber's craft and its fruit. Therein, the so-called `kocchaṃ` is the barber's craft which accomplishes the shaving of hair and so on for the purpose of well-arranging long hair and so on. `Pesiyo` means: one who carries out what is ordered, one who performs services.

Idāni vāṇijā taṃ sañjānitvā āhaṃsu –

Now the merchants, recognizing him, said—

1274.

1274.

‘‘Jānāmase yaṃ tvaṃ pavadesi yakkha, na kho naṃ jānāma sa edisoti;

Mayampi naṃ pūjayissāma yakkha, sutvāna tuyhaṃ vacanaṃ uḷāra’’nti.

"We know him of whom you speak, O yakkha, but indeed we did not know him to be such. We too shall honor him, O yakkha, having heard your excellent words."

Tattha jānāmaseti yaṃ tvaṃ vadesi, taṃ mayaṃ sarūpato jānāma. Edisoti guṇato pana yathā tayā kittitaṃ, evaṃ edisoti taṃ na kho jānāma, yathā taṃ aviddasunoti adhippāyo.

Therein, `jānāmase` means: him of whom you speak, we know in his true form. `Ediso` means: but as for his qualities, in the way that he was praised by you, we did not know him to be such. The intention is: just as an ignorant person would not know.

Idāni devaputto te attano vimānaṃ āropetvā anusāsanatthaṃ –

Now the devaputta, having caused them to ascend into his own celestial mansion for the purpose of instruction—

1275.

1275.

‘‘Ye keci imasmiṃ satthe manussā, daharā mahantā athavāpi majjhimā;

Sabbeva te ālambantu vimānaṃ, passantu puññānaṃ phalaṃ kadariyā’’ti. –

"Whatever humans are in this caravan—young, old, or middle-aged—let them all ascend this celestial mansion. O stingy ones, behold the fruit of meritorious deeds!"

Gāthamāha[Pg.329]. Tattha mahantāti vuḍḍhā. Ālambantūti ārohantu. Kadariyāti maccharino adānasīlā.

He spoke the verse. Therein, `mahantā` means the elderly. `Ālambantū` means they should ascend. `Kadariyā` means the miserly, those who are not in the habit of giving.

Idāni pariyosāne cha gāthā dhammasaṅgāhakehi vuttā –

Now, at the conclusion, six verses were spoken by the compilers of the Dhamma.

1276.

1276.

‘‘Te tattha sabbeva ahaṃ pureti, taṃ kappakaṃ tattha purakkhatvā;

Sabbeva te ālambiṃsu vimānaṃ, masakkasāraṃ viya vāsavassa.

All of them there, each saying 'I first!', having placed that barber there at the forefront, all of them ascended the celestial mansion, like the Masakkasāra abode of Vāsava.

1277.

1277.

‘‘Te tattha sabbeva ahaṃ pureti, upāsakattaṃ paṭivedayiṃsu;

Pāṇātipātā viratā ahesuṃ, loke adinnaṃ parivajjayiṃsu;

Amajjapā no ca musā bhaṇiṃsu, sakena dārena ca ahesuṃ tuṭṭhā.

All of them there, each saying 'I first!', declared themselves to be lay followers. They became abstinent from the destruction of life; they avoided taking what was not given in the world. They were not drinkers of intoxicants, nor did they speak falsehood, and they were content with their own wives.

1278.

1278.

‘‘Te tattha sabbeva ahaṃ pureti, upāsakattaṃ paṭivedayitvā;

Pakkāmi sattho anumodamāno, yakkhiddhiyā anumato punappunaṃ.

All of them there, each saying 'I first!', having declared themselves to be lay followers, the caravan departed, rejoicing, being repeatedly approved by the yakkha's spiritual power.

1279.

1279.

‘‘Gantvāna te sindhusovīrabhūmiṃ, dhanatthikā uddayaṃ patthayānā;

Yathāpayogā paripuṇṇalābhā, paccāgamuṃ pāṭaliputtamakkhataṃ.

Having gone to the land of Sindhu and Sovīra, seeking wealth and desiring prosperity, with their gains complete according to their efforts, they returned to Pāṭaliputta unharmed.

1280.

1280.

‘‘Gantvāna te saṅgharaṃ sotthivanto, puttehi dārehi samaṅgibhūtā;

Ānandī vittā sumanā patītā, akaṃsu serīsamahaṃ uḷāraṃ;

Serīsakaṃ te pariveṇaṃ māpayiṃsu.

Having gone safely to their own homes, united with their children and wives, joyful, glad, cheerful, and delighted, they held a grand Serīsa festival. They caused the Serīsaka monastic dwelling to be built.

1281.

1281.

‘‘Etādisā [Pg.330] sappurisāna sevanā, mahatthikā dhammaguṇāna sevanā;

Ekassa atthāya upāsakassa, sabbeva sattā sukhitā ahesu’’nti.

Such is association with good persons; of great benefit is association with the qualities of the Dhamma. For the sake of one lay follower, all beings became happy.

1276. Tattha ahaṃ pureti ahaṃ purimaṃ ahaṃ purimanti ahamahaṃkarāti attho. ‘‘Te tattha sabbevā’’ti vatvā puna ‘‘sabbeva te’’ti vacanaṃ ‘‘sabbeva te yathā vimānassa āruhane ussukkajātā ahesuṃ, tathā sabbeva taṃ āruhiṃsu, na kassaci āruhane antarāyo ahosī’’ti dassanatthaṃ vuttaṃ. Masakkasāraṃ viya vāsavassāti ‘‘masakkasāra’’nti ca tāvatiṃsabhavanaṃ vuccati, sabbaṃ vā devabhavanaṃ, idha pana sakkabhavanaṃ veditabbaṃ. Tenāha ‘‘masakkasāraṃ viya vāsavassā’’ti.

1276. Therein, ahaṃ pure means 'I first, I first,' the meaning of which is the making of 'I, I.' Having said te tattha sabbeva ('all of them there'), the phrase sabbeva te ('all of them indeed') is stated again to show that: 'Just as all of them were eager to ascend the celestial mansion, so too did they all ascend it; for no one was there any obstacle in ascending.' As for masakkasāraṃ viya vāsavassa: masakkasāra is said of the Tāvatiṃsa abode, or of any deva abode, but here it should be understood as Sakka's abode. Therefore, it says, masakkasāraṃ viya vāsavassa.

1277-8. Atha te vāṇijā vimānaṃ passitvā pasannacittā tassa devaputtassa ovāde ṭhatvā saraṇesu ca sīlesu ca patiṭṭhāya tassa ānubhāvena sotthinā icchitaṃ desaṃ agamaṃsu. Tena vuttaṃ ‘‘te tattha sabbevā’’tiādi. Tattha anumato pakkāmi sattho yakkhiddhiyā punappunaṃ anumodamānoti yojanā. Kena pana anumatoti? Yakkhenāti pākaṭoyamattho.

Then those merchants, seeing the celestial mansion, with joyful minds, stood firm in the devaputta’s instruction, were established in the refuges and the precepts. By his power, they safely reached their desired destination. Therefore, it is said, “all of them there,” etc. Here, the construction is: “the caravan departed with permission, repeatedly rejoicing in the yakkha’s power.” But by whose permission? By the yakkha’s—this meaning is clear.

1279. Yathāpayogāti yathāajjhāsayaṃ katapayogā. Paripuṇṇalābhāti samiddhalābhā. Akkhatanti anupaddutaṃ pāṭaliputtaṃ. Akkhatanti vā anābādhaṃ anuppīḷaṃ, anantarāyenāti attho.

1279. “According to their effort” means having made effort according to their intention. “Fully successful” means prosperous gain. “Akkhata” means undisturbed Pāṭaliputta. Alternatively, “Akkhata” means without sickness, without oppression, meaning without obstacles.

1280. Saṅgharanti sakaṃ gehaṃ. Sotthivantoti sotthibhāvena yuttā khemino. Ānandītiādīhi catūhi padehi somanassitabhāvameva vadati. Serīsakaṃ te pariveṇaṃ māpayiṃsūti kataññutāya ṭhatvā paṭissavamocanatthañca devaputtassa nāmena serīsakaṃ nāma paricchedavasena veṇiyato pekkhitabbato pariveṇaṃ pāsādakūṭāgārarattiṭṭhānādisampannaṃ pākāraparikkhittaṃ dvārakoṭṭhakayuttaṃ āvāsaṃ akaṃsu.

1280. “Saṅgharanti” means to their own house. “Sotthivanto” means endowed with a state of well-being, secure. With the four terms beginning with “Ānandī,” he speaks only of their state of gladness. “Serīsakaṃ te pariveṇaṃ māpayiṃsu” means: standing in gratitude and also to be released from their promise, they made a dwelling place in the name of the deva's son, a residence named Serīsaka, which was a pariveṇa (an enclosure demarcated by sections and to be viewed in succession), complete with mansions, pinnacled chambers, places for the night, and so on, surrounded by a wall, and endowed with gate-chambers.

1281. Etādisāti [Pg.331] edisī, evaṃ anatthapaṭibāhinī atthasādhikā ca. Mahatthikāti mahāpayojanā mahānisaṃsā. Dhammaguṇānanti aviparītaguṇānaṃ. Ekassa sattassa hitatthaṃ sabbeva sattā sabbe eva te satthapariyāpannā sattā, sukhitā sukhappattā khemappattā ahesuṃ.

1281. “Etādisā” means of this kind—thus warding off what is unbeneficial and accomplishing what is beneficial. “Mahatthikā” means of great purpose and of great reward. “Dhammaguṇānaṃ” means of the qualities that are not contrary. For the welfare of one being, all beings—indeed, all those beings included in the caravan—became happy, attained happiness, and attained safety.

Sambhavo pana upāsako pāyāsissa devaputtassa tesañca vāṇijānaṃ vacanapaṭivacanavasena pavattaṃ gāthābandhaṃ sutaniyāmeneva uggahetvā therānaṃ ārocesi. Pāyāsidevaputto āyasmato sambhavattherassa kathesīti apare. Taṃ yasattherappamukhā mahātherā dutiyasaṅgītiyaṃ saṅgahaṃ āropesuṃ. Sambhavo pana upāsako mātāpitūnaṃ accayena pabbajitvā arahatte patiṭṭhāsi.

Now, the lay follower Sambhava, having learned by heart simply by hearing them the verses composed through the dialogue between the deva's son Pāyāsi and those merchants, reported them to the elders. Some say the deva's son Pāyāsi related them to the Venerable Sambhava Thera. The great elders, headed by the Venerable Yasa Thera, included that in the Second Council. Now, the lay follower Sambhava, after the death of his parents, went forth and was established in arahantship.

Serīsakavimānavaṇṇanā niṭṭhitā.

The commentary on the Serīsaka Mansion is concluded.

11. Sunikkhittavimānavaṇṇanā

11. The Commentary on the Well-Placed Mansion

Uccamidaṃ maṇithūṇaṃ vimānanti sunikkhittavimānaṃ. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena samayena āyasmā mahāmoggallāno heṭṭhā vuttanayeneva devacārikaṃ caranto tāvatiṃsabhavanaṃ upagato. Tasmiñca khaṇe aññataro devaputto attano vimānadvāre ṭhito āyasmantaṃ mahāmoggallānaṃ disvā sañjātagāravabahumāno upasaṅkamitvā pañcapatiṭṭhitena vanditvā añjaliṃ paggayha aṭṭhāsi.

The story of the mansion beginning with 'High is this jewel-pillared mansion' is the story of the Well-Placed Mansion. What is its origin? The Blessed One was dwelling in Sāvatthī at the Jeta Grove. At that time, the Venerable Mahāmoggallāna, in the manner already described, while touring the deva realm, arrived at the Tāvatiṃsa celestial abode. And at that moment, a certain deva-son, standing at the door of his own mansion, upon seeing the Venerable Mahāmoggallāna, with reverence and great esteem having arisen, approached, paid homage with the five-point prostration, raised his joined palms in salutation, and stood.

So kira atīte kassapasammāsambuddhe parinibbute tassa sarīradhātuyo pakkhipitvā yojanike kanakathūpe ca kate catasso parisā kālena kālaṃ upasaṅkamitvā gandhapupphadhūpādīhi cetiye pūjaṃ karonti, tattha aññataro upāsako aññesu pupphapūjaṃ katvā gatesu tehi pūjitaṭṭhāne dunnikkhittāni pupphāni disvā tattheva tāni sammadeva ṭhapento sannivesavasena dassanīyaṃ pāsādikaṃ vibhattivisesayuttaṃ pupphapūjaṃ akāsi. Katvā ca pana etaṃ ārammaṇaṃ gaṇhanto satthu guṇe anussaritvā pasannacitto taṃ puññaṃ hadaye ṭhapesi.

It is said that in the past, when Kassapa, the Perfectly Enlightened Buddha, had attained Parinibbāna, and his bodily relics had been enshrined in a golden stūpa one yojana in measure, the four assemblies would approach from time to time and make offerings at the cetiya with perfumes, flowers, incense, and so on. There, a certain lay follower, when others had made their flower offerings and departed, saw flowers that had been badly placed at the site of worship. Right there, while placing them well, by way of arrangement he made a flower offering that was lovely to see, inspiring confidence, and endowed with special distinction. And having done so, taking this as his object, he repeatedly recollected the virtues of the Teacher, and with a serene mind, he established that merit in his heart.

So [Pg.332] aparabhāge kālaṃ katvā tasseva kammassa ānubhāvena tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti, mahānubhāvo mahā cassa parivāro ahosi. Taṃ sandhāya vuttaṃ ‘‘tasmiñca khaṇe aññataro devaputto…pe… aṭṭhāsī’’ti. Atha naṃ āyasmā mahāmoggallāno yathāladdhasampattikittanamukhena katasucaritakammaṃ imāhi gāthāhi pucchi –

In a later time, having passed away, by the power of that very kamma he was reborn in the Tāvatiṃsa celestial abode in a golden mansion twelve yojanas in measure. He was of great power and had a great retinue. It was with reference to this that it was said: 'And at that moment, a certain deva-son... he stood.' Then the Venerable Mahāmoggallāna, by first proclaiming the fortune he had obtained, asked him with these verses about the good kamma that had been performed:

1282.

1282.

‘‘Uccamidaṃ maṇithūṇaṃ vimānaṃ, samantato dvādasayojanāni;

Kūṭāgārā sattasatā uḷārā, veḷuriyathambhā rucakatthatā subhā.

“High is this jewel-pillared mansion, twelve yojanas all around; with seven hundred lofty pinnacled chambers, its beryl pillars are spread with gold, beautiful.”

1283.

1283.

‘‘Tatthacchasi pivasi khādasi ca, dibbā ca vīṇā pavadanti vagguṃ;

Dibbā rasā kāmaguṇettha pañca, nāriyo ca naccanti suvaṇṇachannā.

“There you dwell, drink, and eat, while divine lutes play sweetly; here are the five strands of sensual pleasure, divine flavors, and women dance, adorned in gold.”

1284.

1284.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion such? By what do you prosper here? And for you arise those enjoyments, whatever are dear to the mind.”

1285.

1285.

‘‘Pucchāmi taṃ deva mahānubhāva, manussabhūto kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvo, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O deva of great power, what merit did you do when you were human? By what are you of such blazing power, and your complexion shines in all directions?”

Sopi tassa attano katakammaṃ imāhi gāthāhi kathesi. Taṃ dassentā saṅgītikārā āhaṃsu –

That devaputta, having been asked thus, related to him his own performed kamma with these verses. To show this, the compilers of the council said:

1286.

1286.

‘‘So devaputto attamano, moggallānena pucchito;

Pañhaṃ puṭṭho viyākāsi, yassa kammassidaṃ phalaṃ’’.

“That devaputta, pleased, questioned by Moggallāna, having been asked the question, explained of which kamma this is the fruit.”

1287.

1287.

‘‘Dunnikkhittaṃ mālaṃ sunikkhipitvā, patiṭṭhapetvā sugatassa thūpe;

Mahiddhiko camhi mahānubhāvo, dibbehi kāmehi samaṅgibhūto.

“Having well placed a poorly placed garland, having established it on the stūpa of the Sugata, I am of great psychic power, of great might, endowed with divine sensual pleasures.”

1288.

1288.

‘‘Tena [Pg.333] metādiso vaṇṇo, tena me idha mijjhati;

Uppajjanti ca me bhogā, ye keci manaso piyā.

“By that, my complexion is such; by that, I prosper here; and for me arise enjoyments, whatever are dear to the mind.”

1289.

1289.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūto yamahaṃ akāsiṃ;

Tenamhi evaṃ jalitānubhāvo, vaṇṇo ca me sabbadisā pabhāsatī’’ti.

“I shall declare to you, O bhikkhu of great power, what I did when I was human. By that I am of such blazing power, and my complexion shines in all directions.”

1287. Tattha dunnikkhittaṃ mālanti cetiye pūjākaraṇaṭṭhāne nirantaraṭṭhapanādinā racanāvisesena aṭṭhapetvā yathānikkhittatāya na suṭṭhu nikkhittaṃ, vātena vā paharitvā dunnikkhittaṃ pupphaṃ. Sunikkhipitvāti suṭṭhu nikkhipitvā racanāvisesena dassanīyaṃ pāsādikaṃ katvā nikkhipiya. Patiṭṭhapetvāti vibhattivisesādivasena pupphaṃ patiṭṭhāpetvā. Taṃ vā pupphaṃ nikkhipanto satthu cetiyaṃ uddissa mama santāne kusaladhammaṃ patiṭṭhāpetvāti evaṃ ettha attho daṭṭhabbo. Sesaṃ vuttanayameva.

1287. Herein, `dunnikkhittaṃ mālaṃ` means: at a cetiya, in a place for making offerings, a flower that was not well placed, having been set down without a special arrangement such as continuous placement, etc.; or a flower poorly placed from being struck by the wind. `Sunikkhipitvā` means: having placed it well, having made it beautiful and pleasing with a special arrangement. `Patiṭṭhapetvā` means: having established the flower by means of special divisions and so on. Or, when placing that flower, dedicating it to the Teacher’s cetiya, the meaning here should be understood thus: ‘I establish wholesome states in my mental continuum.’ The rest is by the method already stated.

Evaṃ devaputtena attano sucaritakamme pakāsite thero tassa dhammaṃ desetvā āgantvā bhagavato tamatthaṃ nivedesi. Bhagavā taṃ aṭṭhuppattiṃ katvā sampattamahājanassa dhammaṃ desesi. Desanā mahājanassa sātthikā ahosīti.

Thus, when the divine being had proclaimed his own good deeds, the Elder taught him the Dhamma and, upon returning, reported that matter to the Blessed One. The Blessed One, using that incident as the occasion, taught the Dhamma to the assembled multitude. The teaching was beneficial to the great assembly.

Sunikkhittavimānavaṇṇanā niṭṭhitā.

The commentary on the Sunikkhitta Vimāna is concluded.

Iti paramatthadīpaniyā khuddaka-aṭṭhakathāya vimānavatthusmiṃ

Thus, in the Paramatthadīpanī, the commentary on the Khuddaka Nikāya, in the section on the Vimānavatthu:

Ekādasavatthupaṭimaṇḍitassa sattamassa

Of the seventh, which is adorned with eleven stories,

Sunikkhittavaggassa atthavaṇṇanā niṭṭhitā.

The commentary on the meaning of the Sunikkhitta Chapter is concluded.

Niṭṭhitā ca purisavimānavaṇṇanā.

And the commentary on the Mansions of Men is concluded.

Nigamanakathā

The Concluding Discourse

Ettāvatā [Pg.334] ca –

And with this much:

Devatānaṃ vimānādi-sampattiṃ tassa kāraṇaṃ;

Pakāsayantī sattānaṃ, sabbalokahitāvahā.

That teaching which, bringing welfare to all the world, reveals to beings the prosperity of celestial beings, such as their mansions, and its cause;

Appakānampi kārānaṃ, yā vibhāveti desanā;

Uḷāraphalataṃ citta-khettasampattiyogato.

That teaching which makes clear the great fruitfulness even of small deeds, due to the connection with the perfection of the mind and the field of merit;

Yaṃ kathāvatthukusalā, supariññātavatthukā;

Vimānavatthuicceva, saṅgāyiṃsu mahesayo.

Which the great seers, skilled in the subject matter of discourse and having thoroughly understood the basis of kamma, compiled in the Khuddaka Nikāya under the very name 'Vimānavatthu'.

Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;

Sannissāya samāraddhā, atthasaṃvaṇṇanā mayā.

To explain its meaning, this commentary on the meaning has been undertaken by me, relying on the method of the ancient commentaries.

Yā tattha paramatthānaṃ, tattha tattha yathārahaṃ;

Pakāsanā paramattha-dīpanī nāma nāmato.

Because it is an illumination of the ultimate meanings, in each and every case as is appropriate, it is named the 'Paramatthadīpanī'.

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

Sā sattarasamattāya, pāḷiyā bhāṇavārato.

That commentary, with its unconfused analyses, has reached its final conclusion for the Pāli text, amounting to seventeen recitation sections.

Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.

Whatever merit has been attained by me in thus composing this treatise—

Ogāhetvā visuddhāya, sīlādipaṭipattiyā;

Sabbepi dehino hontu, vimuttirasabhāgino.

by the power of that merit, having plunged into the Dispensation of the Protector of the World through the pure practice of virtue and so forth, may all beings become partakers of the taste of liberation.

Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

Long may the Dispensation of the Perfectly Self-Enlightened One endure in the world; may all living beings always be respectful towards it.

Sammā [Pg.335] vassatu kālena, devopi jagatīpati;

Saddhammanirato lokaṃ, dhammeneva pasāsatūti.

May the deva rain rightly in due season; may the lord of the world, delighting in the good Dhamma, rule the world righteously.

Iti badaratitthavihāravāsinā ācariyadhammapālena

Thus, by the teacher Dhammapāla, resident of the Badaratittha Monastery,

Katāya

composed,

Paramatthadīpaniyā khuddaka-aṭṭhakathāya

the Paramatthadīpanī, the commentary on the Khuddaka Nikāya,

Vimānavatthuatthavaṇṇanā niṭṭhitā.

the commentary on the meaning of the Vimānavatthu is concluded.

Vimānavatthu-aṭṭhakathā samattā.

The Vimānavatthu Commentary is concluded.