Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāya

Vimānavatthu-aṭṭhakathā

Introductory Talk

The Protector, who has crossed to the further shore of the ocean of knowledge; I venerate Him, whose teaching is profound, deep, varied, and wise.

By whom, endowed with knowledge and conduct, beings are led out of the world; the Dhamma, perfectly revered by the truly enlightened Buddha.

Who is endowed with virtues beginning with morality, established in the paths and fruits; the noble Saṅgha, that unsurpassed field of merit.

By the merit generated from veneration, thus in the Triple Gem;
May I, having overcome obstacles everywhere, by its power.

The merit done by deities, whatever it may be in previous lives;
By the difference in the attainment of the fruits such as their abodes.

The teaching that proceeds by way of questions from them, and by way of answers;
Manifesting the results of actions.

Vimānavatthu indeed, by this name, in the past by the wise ones;
In the Khuddaka Nikāya, was compiled by the great sages.

Relying on that, the method of the ancient commentary;
There, there, revealing the causes, especially.

Very pure, unmixed, precise decision of meaning;
Not violating the tradition of those residing at the Mahāvihāra.

According to my ability, I will make a beautiful explanation of the meaning;
Listen carefully to that which I speak respectfully, O virtuous ones.

Vimānāni means distinguished dwellings, places of play and residence for the deities. These, born from the power of their virtuous deeds, are called "vimānāni" because they are endowed with specific dimensions, such as one or two yojanas, shine with various jewels, have diverse colors and shapes, and are especially esteemed due to their exceeding beauty. Vimānavatthu means the cause, the basis of the vimānas, the teaching that proceeds in the manner of, "Your seat is made of gold," etc. This is just an example, because this teaching proceeds based on the wealth of form, enjoyment, retinue, etc., of those deities, and the actions that produced them. Or, Vimānavatthu should be understood as the cause, because of the aspect of kammantaramāna (previous action) through the door of result.

Now, by whom was this spoken, where was it spoken, when was it spoken, and why was it spoken? It is said – this Vimānavatthu proceeds in two ways – by way of questioning and by way of answering. Among them, the verses of answering were spoken by those various deities, but some of the verses of questioning were spoken by the Blessed One, some by Sakka and others, some by the disciples, the elders. Among those too, mostly by the venerable Mahāmoggallāna, who, for more than a hundred thousand aeons, accumulating the requisites of merit and wisdom for the state of chief disciple of the Buddha, gradually completing the pāramīs of a disciple, endowed with special qualities such as the six abhiññās and the four paṭisambhidās, having reached the pinnacle of all knowledge of a disciple's pāramīs, stood in the position of the second chief disciple, and was placed by the Blessed One at the foremost among those with psychic power, was this spoken.

And while speaking, first, wandering for the welfare of the world, asking the deities in the deva-world, and then coming back to the human world, having put together the question and answer in order to make the result of merit manifest to humans, and having reported it to the Blessed One, it was spoken to the monks; by Sakka by way of questioning, by the deities by way of answering, it was indeed spoken by the Elder Mahāmoggallāna. Thus, spoken there and there by the Blessed One, by the elders, and by the deities by way of questioning, and by the deities by way of answering, afterwards, those who compiled the Dhamma, compiling the Dhamma and the Vinaya, having put it together, established the collection as "Vimānavatthu." This, in brief, is the general answer to the words "by whom was it spoken," etc.

But in detail, for the word "by whom was it spoken," the practice leading to the coming of the great elder, starting from making the vow at the feet of the Blessed One Anomadassi, should be told; but that is detailed there and there in the Agama commentaries, and should be understood according to the method that has come there. The answers to the words "where was it spoken," etc., in particular, will come in the manner of the explanation of the meaning of that particular vimāna.

But others say – one day, the venerable Mahāmoggallāna, being alone in seclusion, this thought arose in his mind, "Now, although humans do not have wealth of objects, or wealth of fields, or wealth of their own mental serenity, having done those various meritorious deeds, they are reborn in the deva-world, experiencing great fortune, I wonder if I, wandering on a deva-pilgrimage, having made those deities witnesses, having them tell about the merit they have accumulated and the fruit of merit they have attained, and having reported that matter to the Blessed One, in this way, my teacher, like raising the full moon in the sky, showing the fruit of action manifestly to humans, revealing the greatness of the fruit because of faith that has entered the bases even for small actions, will cause a great Dhamma talk to proceed, making that particular Vimānavatthu the origin, which will be for the benefit, welfare, and happiness of many, gods and humans." He, rising from his seat, having put on a red upper robe, having placed another red upper robe over one shoulder, like a stream of vermillion of spontaneous origin on all sides, like lightning streaks, and like a moving peak of anjana mountain, tinged with the light of dusk, approached the Blessed One, and having paid homage, sat down on one side, having announced his intention, and being permitted by the Blessed One, having risen from his seat, having paid homage to the Blessed One, having circumambulated him, having attained the fourth jhāna, the basis of the superknowledges, and rising from that, by the power of iddhi, at that very moment, having gone to the Tāvatiṃsa heaven, there, asked those various deities about the meritorious deeds they had accumulated, they told him. Then, having come to the human world, he reported all that to the Blessed One in the same order as it had occurred there, the Teacher approved of it. Having made this the origin, he taught the Dhamma in detail to the assembled audience.

Now, this Vimānavatthu, in the three Piṭakas, the Vinaya Piṭaka, the Suttanta Piṭaka, the Abhidhamma Piṭaka, is included in the Suttanta Piṭaka; in the five Nikāyas, the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, the Khuddaka Nikāya, it is included in the Khuddaka Nikāya; in the nine limbs of the teaching, sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, vedalla, it is a collection of gāthās.

"I received eighty-two thousand from the Buddha, two thousand from the bhikkhus;
Eighty-four thousand are the teachings that I propagate," (theragā. 1027) –

The gāthā "Your seat is made of gold" etc. [is the beginning].

1. Itthivimāna

1. Pīṭhavagga

1. Paṭhamapīṭhavimānavaṇṇanā

Herein, this is the origin story of the first vatthu: While the Blessed One was dwelling at Sāvatthi, in the Jeta Grove, in Anāthapiṇḍika's monastery, when King Pasenadi of Kosala had a peerless offering (asadisadāna) going on for a week to the Saṅgha of monks with the Buddha at its head, and similarly, when the great merchant Anāthapiṇḍika had a great offering going on for three days, and when Visākhā, the great female lay follower, had a great offering going on, the occurrence of the peerless offering became known throughout Jambudīpa. Then the great multitude started a discussion here and there, "Will giving with such an extravagant expenditure of wealth be more fruitful, or even giving with an expenditure in accordance with one's wealth?" The monks, having heard that discussion, reported it to the Blessed One. The Blessed One said, "No, monks, giving will not be more fruitful just because of the wealth of the gift, but rather because of the wealth of mental serenity and the wealth of the field, therefore, even a handful of husks, or the amount of rags, or the amount of a support of grass and leaves, or the amount of stale mustard greens, when established in a worthy individual with a serene mind, that too will be more fruitful, of great radiance, of great expansion." Thus, it was said by Sakka, the lord of the devas –

"There is no small gift, when the mind is serene;
To the Tathāgata, or the fully enlightened Buddha, or to his disciple." (vi. va. 804);

That story was spread throughout Jambudīpa. Humans give gifts according to their means to ascetics, brahmins, the poor, beggars, vendors, and supplicants, they set up water for drinking in the courtyards of their houses, they place seats at the doorframes. At that time, a certain elder who was a wanderer for alms, with pleasing approaching and departing, looking and gazing, contracting and extending, with downcast eyes, endowed with proper conduct, while wandering for alms, in due course, reached a certain house. There, a certain daughter of a good family, faithful and serene, having seen the elder, having generated respect and reverence, having produced great joy and happiness, having invited the elder into the house, having paid homage with the five-point prostration, having prepared her own seat, having spread a yellow soft cloth upon it, gave it. Then, when the elder was seated there, thinking, "This is my excellent field of merit that has come to me," with a serene mind, she served him with food according to her means, and took a fan and fanned him. That elder, having finished his meal, having spoken Dhamma connected with the gift of a seat, the gift of food, etc., departed. That woman, contemplating her own gift and that Dhamma talk, her body constantly pervaded with joy, gave even that seat to the elder.

Then, at another time, afflicted by a certain disease, having passed away, she was reborn in the Tāvatiṃsa heaven, in a golden vimāna twelve yojanas in extent. She had a thousand nymphs as her retinue, and by the power of the gift of the seat, a golden couch of one yojana in extent was reborn for her, moving through the sky, swift, shaped like a pavilion above, therefore, it is called "pīṭhavimāna." That, because a cloth of golden color was spread and given, displaying the likeness of the action, was made of gold; because of the strength of the force of joy, it was swift; because it was given to the worthy one according to the inclination of the mind, it went as one liked; because of the greatness of the wealth of serenity, it was entirely pleasing and endowed with exceeding beauty.

Then, on a certain festival day, when the deities were going to the Nandana Grove for garden sports according to their own divine power, that deity, dressed in divine garments, adorned with divine ornaments, with a retinue of a thousand nymphs, having come out of her own abode, having ascended that pīṭhavimāna, with great divine power, with great beauty and splendor, shining all around like the moon or the sun, was going to the garden. At that time, the venerable Mahāmoggallāna, wandering on a deva-pilgrimage in the same way as described above, having approached the Tāvatiṃsa heaven, showed himself not far from that deity. Then that deity, having seen him, with strong serenity and reverence arisen, suddenly descended from the couch, approached the elder, having paid homage with the five-point prostration, having raised her joined palms, shining with the tips of her fingernails, stood venerating. Although the elder sees directly with the difference of the power of wisdom, like an amalaka fruit placed in the palm of his hand, the good and bad deeds accumulated by her and by other beings, according to his knowledge of how actions lead to their results, nevertheless, since immediately after the arising of deities, the understanding established by the nature of Dhamma mostly arises with regard to the past life and the accumulated action, thinking "From where did I pass away to be reborn here, having done what meritorious deed did I obtain this fortune?", therefore, desiring to make the fruit of action manifest to the world with the devas, having the deity speak about the action she had done –

1.

"Your seat is golden, magnificent, swift as thought, going wherever you wish;
Adorned, wearing garlands, beautifully dressed, you shine like lightning on a cloud peak.

2.

"By what is your complexion so, by what does this succeed for you here?
And do the enjoyments arise for you, whatever are dear to the mind?

3.

"I ask you, goddess of great power,
What merit did you do as a human being?
By what are you so radiant in power,
And your complexion shines in all directions?" he said –

4.

"That goddess, delighted, asked by Moggallāna;
Questioned, she explained, by which action this is the fruit."

5.

"I, being a human among humans, gave food to those who had arrived;
I paid homage and made the añjali, and gave according to my means.

6.

"Because of that, I have such beauty; because of that, I prosper here;
And possessions arise for me, whatever are dear to my mind.

7.

"I will tell you, bhikkhu of great power, the meritorious deed I did when I was a human;
Because of that, I am thus of radiant power, and my beauty shines in all directions."

1. Here, pīṭha means any such thing, even a log of wood, a shop, an offering platform, a wicker seat, or an āsana made of wood etc., with specific names like masāraka. For example, "pādapīṭhaṃ pādakathalikaṃ" (mahāva. 209; cūḷava. 75) here means a log of wood suitable for placing the feet on; "pīṭhasappī" (mi. pa. 5.3.1) here means something suitable to be held by the hand. "Pīṭhikā" in some regions is a local term for a shop. "Bhūtapīṭhikā devakulapīṭhikā" here refers to a platform used for making offerings to deities. "Bhaddapīṭha" here means a seat woven with cane, reeds, etc., referring to "bhaddapīṭhaṃ upānayī". And "Supaññattaṃ mañcapīṭhaṃ. Mañcaṃ vā pīṭhaṃ vā kārayamānenā" (pāci. 522) etc., refer to āsanas made of wood etc., of various types such as masāraka. Here, however, it should be understood as a golden vimāna of one yojana in size, manifested by the power of merit of the deity, shaped like a couch (pallaṅka).

Te—here, the word te appears in the plural accusative in the sense of ta in "na te sukhaṃ pajānanti, ye na passanti nandana" (saṃ. ni. 1.11, 226). And in "Namo te purisājañña, namo te purisuttama (dī. ni. 3.278; su. ni. 549). Namo te buddha vīratthū" (saṃ. ni. 1.90) etc., it is in the dative in the sense of tumha, meaning to you. In "Kiṃ te diṭṭhaṃ kinti te sutaṃ. Upadhī te samatikkantā, āsavā te padālitā" (ma. ni. 2.400; su. ni. 551) etc., it is in the instrumental case. In "Kiṃ te vataṃ kiṃ pana brahmacariya" (vi. va. 1251; jā. 1.10.92) etc., it is in the possessive sense. Here too, it should be understood in the possessive sense, meaning tava (yours).

Sovaṇṇamaya—here, the word suvaṇṇa appears in "suvaṇṇe dubbaṇṇe sugate duggate" (ma. ni. 1.148) and "suvaṇṇatā susaratā" (khu. pā. 8.11) etc., in the sense of the excellence of complexion. In "Kākaṃ suvaṇṇā parivārayantī" (jā. 1.1.77) etc., it refers to garuḷa. In "Suvaṇṇavaṇṇo kañcanasannibhattaco" (dī. ni. 3.200) etc., it refers to jātarūpa (gold). Here too, it should be understood as jātarūpa (gold). That is called suvaṇṇa because its color is beautiful, being of similar color to the Buddhas. Suvaṇṇameva sovaṇṇaṃ just as vekataṃ vesama. The word maya appears in "anuññātapaṭiññātā, tevijjā mayamasmubho" (su. ni. 599; ma. ni. 2.455) etc., in the sense of asmad. In "Mayaṃ nissāya hemāya, jātamaṇḍo darī subhā" it is in the sense of designation. In "Manomayā pītibhakkhā sayaṃpabhā" (dī. ni. 1.39; 3.38) etc., it is in the sense of being created by mind, manomaya is said to be created by the mind without external causes. In "Yaṃnūnāhaṃ sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ kareyya" (pārā. 84) etc., it is in the sense of transformation. In "Dānamayaṃ sīlamayaṃ" (dī. ni. 3.305) etc., it is merely for filling the meter. Here too, it should be understood in the sense of transformation or merely for filling the meter. When it means made of gold, then the meaning is a transformation of gold, thus the word maya should be understood in the sense of transformation; it can also be said to be in the sense of "being created." But when it means made of gold, then sovaṇṇameva sovaṇṇamayanti, the word maya should be understood as merely filling the meter.

Uḷāra—exquisite, excellent, or great. The word uḷāra appears in "pubbenāparaṃ uḷāraṃ visesaṃ adhigacchatī" (saṃ. ni. 5.376) etc., as exquisite. In "Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī" (ma. ni. 1.288) etc., as excellent. And in "Uḷārabhogā uḷārayasā oḷārika" etc. (dha. sa. 894, 896; ma. ni. 1.244), as great. And that vimāna is exquisite because it does not satiate those enjoying its pleasing nature, it is excellent because it is praised for being pleasing in every way, and it is great because of its large size and high value. Thus, uḷāra is said with these three meanings.

Manojava—here, mano means mind. Although the word mano is commonly used for all types of citta, whether kusala, akusala, or abyākata, it should be understood here in the sense of the kiriyamaya citta that occurs in any object whatsoever, since it is said to be "manojava". Therefore, manojavaṃ means having speed like the mind, just as oṭṭhamukha; that is, moving very quickly. The mind, being quick to change, falls on objects very far away in an instant. Therefore, the Blessed One said, "I do not, bhikkhus, see even one other thing that changes so quickly as this citta" (a. ni. 1.48) and "dūraṅgamaṃ ekacaraṃ" (dha. pa. 37). Gacchatī—that deity goes through the sky from her residence vimāna towards the park.

Yenakāma—here, the word kāma appears in "Kāmā hi citrā madhurā manoramā, virūparūpena mathenti citta" (su. ni. 50; theragā. 787) etc., in the sense of pleasing objects such as visible forms. In "Chando kāmo rāgo kāmo" (vibha. 564; mahāni. 1; cūḷani. 8 ajitamāṇavapucchāniddesa) etc., in the sense of desire and passion. In "Kilesakāmo kāmupādāna" (dha. sa. 1219; mahāni. 2) etc., in the sense of all lobha. In "Attakāmapāricariyāya vaṇṇaṃ bhāseyyā" (pārā. 291) etc., in the sense of vulgar practices. In "Santettha tayo kulaputtā attakāmarūpā viharantī" (ma. ni. 1.325; mahāva. 466) etc., in the sense of the desire for benefit. In "Attādhīno aparādhīno bhujisso yenakāmaṃgamo" (dī. ni. 1.221; ma. ni. 1.426) etc., in the sense of freedom. Here too, it should be understood in the sense of freedom, therefore, yenakāma means according to one's wish, according to the deity's desire.

Alaṅkate—having an adorned body, with a body adorned with various kinds of divine ornaments of sixty cartloads, glittering with various radiant jewels, such as hand ornaments and foot ornaments. This is a vocative singular. Malyadhare—bearing garlands made of divine flowers arisen from wish-fulfilling trees, pāricchattaka, santānakalatā, etc., with filaments and stamens made of pure gold and various jewels, beautiful with clusters of rays radiating and glittering on all sides, adorning her hair, hands, etc. Suvatthe—with beautiful clothes in the form of divine garments such as lower garments, upper garments, and cloaks made from wish-fulfilling creepers, of various pure and radiant colors. Obhāsasī—you shine forth. Vijjurivā—like a lightning flash. Abbhakūṭa—on a cloud peak. This is a locative used in the sense of the instrumental. Obhāsasī can also be taken as a locative in the sense of the cause residing within, meaning you shine forth. In this case, abbhakūṭa should be understood as a locative used in the sense of the instrumental.

The meaning here is: Just as a peak of reddish clouds colored by the evening glow, naturally shining, is made to shine especially by a lightning flash emitting light and glittering on all sides, even so, you, adorned with all ornaments, are shining forth especially this vimāna made of pure gold, glittering with various jewels, and naturally radiant, with the radiance of your body and with the light of your clothes and ornaments.

Here, "pīṭha" is the term to be shown, and "abbhakūṭa" is the example. Similarly, "te" is the term to be shown. Although this is said with the possessive case depending on "pīṭha", it becomes accusative depending on these words "alaṅkate malyadhare suvatthe obhāsasī", therefore "tva" is said. "Vijjurivā" is the example. "Obhāsasī" shows the connection between the two, the object of comparison and the standard of comparison. "Obhāsasī" is said in the second person depending on "tva", and it becomes third person depending on "pīṭha". The ca-sound should be understood as omitted here. "Gacchati yenakāmaṃ obhāsasī" and "vijjulatobhāsitaṃ abbhakūṭaṃ viyā" become instrumental in their own right. Similarly, "pīṭha" is the term to be qualified, and "te sovaṇṇamayaṃ uḷāra" etc. are its qualifications.

But why is "uḷāra" not said after saying "sovaṇṇamaya", since gold is the most excellent of metals and it is divine here? No, because there is some specialty. Just as rasaviddha gold is better and purer than gold worked by humans, then gold from the mines, then any divine gold, similarly, even in divine gold, there is cāmīkara, sātakumbha is better than cāmīkara, jambunada is better than sātakumbha, and siṅgīsuvaṇṇa is better than jambunada. That is the best of all. Therefore, Sakka, the king of the gods, said –

"Released with those released, freed with those freed,
With matted hair of old; with gold like siṅgīnikkha,
The Blessed One entered Rājagaha." (mahāva. 58);

Therefore, "uḷāra" is said even after saying "sovaṇṇamaya". Or, "uḷāra" is not said only in reference to its excellence and exquisiteness, but also in reference to its greatness, thus this meaning is said. And here, "pīṭha" etc. shows the similarity of the result to the action. Even there, "sovaṇṇamaya" shows the wealth of substance of that vimāna, "uḷāra" shows the wealth of exceeding beauty, and "manojava" shows the wealth of movement. "Gacchati yenakāma" shows the wealth of attainment of the pīṭha due to its swiftness.

Or, "sovaṇṇamaya" shows its exquisiteness, "uḷāra" shows its magnitude and greatness. "Manojava" shows the greatness of its power. "Gacchati yenakāma" shows the happiness of dwelling. Or, "sovaṇṇamaya" shows its beauty and splendor, "uḷāra" shows its attractiveness and pleasingness, "manojava" shows its swiftness, and "gacchati yenakāma" shows its unimpeded movement anywhere.

Or, that vimāna, which is the resultant fruit of meritorious action, is sovaṇṇamaya due to the absence of lobha, uḷāra due to the absence of dosa, and manojavaṃ gacchati yenakāmaṃ due to the absence of moha. Similarly, that kamma is sovaṇṇamaya due to the absence of saddhā, uḷāra due to the absence of paññā, manojava due to the absence of vīriya, and gacchati yenakāmaṃ due to the absence of samādhi. Or, it should be understood that it is sovaṇṇamaya due to the absence of saddhā and samādhi, uḷāra due to the absence of samādhi and paññā, manojava due to the absence of samādhi and vīriya, and gacchati yenakāmaṃ due to the absence of samādhi and sati.

Here, just as "pīṭha," etc., describes the splendor of the celestial mansion, thus praising the power of merit and glory of that deity by showing her attainment of a celestial abode, so too, "alaṅkate," etc., praises the power of merit and glory by showing her attainment of physical beauty. Just as a golden ornament adorned with various shimmering jewels, crafted by a highly skilled artisan, is exceedingly beautiful, and not so when plain, similarly, a body complete in all its parts and beautifully proportioned is beautiful only when well-adorned and embellished, and not so when plain. Therefore, with "alaṅkate," etc., she shows the acquired exceptional beauty, and with "obhāsasī" she shows the inherent one. Thus, the former shows the abundance of beauty caused by the present participle, and the latter shows that caused by the past participle. Or, the former shows the abundance of things to be enjoyed by her, and the latter shows the abundance of things suitable for the act of enjoying.

Here one might ask, "Is that celestial mansion drawn by harnessed steeds or unharnessed?" Although in the deva-world there are chariot-mansions drawn by harnessed steeds, as in the saying, "a chariot of thoroughbreds yoked by the thousands" (SN 1.264) and so on, those deva-puttās themselves appear in the form of a vehicle when there is a need to perform some task, just as the deva-putta Erāvaṇa appears in the form of an elephant during playtime. But this and other such instances should be seen as being drawn by unharnessed power.

If so, is the element of wind inside that celestial mansion a special cause for its movement, or is it the external wind? It should be understood as the internal one. Just as, when the moon-mansion, sun-mansion, and others move to another location, a very swift and great wind-sphere produced by the shared karma of the beings dependent on them propels and moves them, there is no external wind element that propels and moves them in that way. And just as the wheel-gem moves due to the internal wind element, there is no external wind element that propels its movement like that of the moon-mansion, etc., because it moves immediately upon the utterance of the words, "Let the wheel-gem proceed, your majesty," according to the will of the universal monarch, so too, it should be understood that the deity moves by means of the wind element inherent within herself according to her will. Therefore, it is said, "goes at will with the speed of thought."

2.Having thus praised the fruition of merit of that deity in the first verse, now, in order to explain the abundance of merit that is the cause of that, the two verses beginning with "kena te tādiso vaṇṇo" are stated. There, kena—the word "kiṃ" appears in the sense of reproach in "What kind of king is he who does not protect the world? What do you think you should say to me?" (Para. 424). It appears in the sense of indefiniteness in "Whatever form, past, future, or present" (MN 1.244; SN 3.59). It appears in the sense of inquiry in "What truly is wealth for a person?" (SN 1.73, Sn. 183). Here too, it should be understood as being in the sense of inquiry. And "kena" is an instrumental case in the sense of cause; the meaning is, "by what cause?" Te—of you. Etādiso—of this kind, meaning just as it appears now. Vaṇṇo—the word "vaṇṇa" appears in the sense of quality in "When, householder, did these praises of Gotama the ascetic become known to you?" (MN 2.77). In the sense of praise in "He speaks of the Buddha's qualities in many ways, he speaks of the Dhamma's qualities, he speaks of the Sangha's qualities" (DN 1.4). In the sense of cause in "By what quality is it called fragrance and odor?" (SN 1.234, Ja. 1.6.116). In the sense of measurement in "The three colors of the bowl" (Para. 602). In the sense of kind in "These four castes, Master Gotama" (DN 3.115; MN 2.379-380). In the sense of shape in "Having created a great elephant king form." In the sense of skin color in "The Blessed One is of golden skin color, with very white tusks and full of vigor" (MN 2.399; Sn. 553). Here too, it should be understood as skin color itself. The meaning here is this: By what kind of special merit, as a cause, O deity, is such a complexion of body born to you, a complexion of such a kind, a radiance capable of spreading twelve yojanas?

Kena te idha mijjhatī—by what surpassing merit does this excellent fruit of good conduct, obtainable by you in this place, here, now, succeed, accomplish? Uppajjantī—arising, meaning continually occurring one after another without interruption. Bhogā—by way of being something to be enjoyed, "bhogā" is the name given to particular items of wealth and equipment such as clothes, ornaments, etc. Ye—a general, indefinite designation; kecī—touching upon the variety, an indefinite designation; by both, it encompasses without exception such riches obtainable there, in their variety as exquisite, more exquisite, and so on. For this designation encompasses everything, just as "whatever conditions." Manaso piyā—to be loved by the mind, meaning delightful to the mind.

And here, by "etādiso vaṇṇo," the beauty of complexion pertaining to the embodiment of that deity, which was described earlier, is shown. By "bhogā," the wealth of sense pleasures, which are objects of enjoyment and consumption, such as divine forms, sounds, smells, tastes, and tactile objects. By "manaso piyā," the loveliness, desirability, and agreeableness of those forms, etc. By "idha mijjhatī," the attainment of divine lifespan, beauty, glory, happiness, and sovereignty is shown. By "ye keci manaso piyā," those ten things that come in the sutta "he surpasses other devas in ten respects: with divine lifespan, divine beauty, divine happiness, divine glory, divine sovereignty, divine forms, divine sounds, divine smells, divine tastes, and divine tactile objects" (SN 4.341). It should be understood that here, a complete collection of those is shown.

3.Pucchāmī—I ask a question, meaning I wish to know. Although it is evident that the triad of verses, "kena te tādiso vaṇṇo, kena te idha mijjhati. Kimakāsi puññaṃ, kenāsi evaṃ jalitānubhāvā," is stated in the form of questions because of the use of the word "kiṃ" itself, since there is no possibility of another meaning, "pucchāmī" is stated to make known the specific nature of the question. For this question is not to reveal something unseen, since it is impossible for the Great Thera to not have seen such a thing, nor is it to dispel doubt, since all doubt has been completely uprooted, nor is it a question seeking approval, since there is no indication of seeking approval as in "What do you think, O king?" (DN 2.413), nor is it a question of wanting to be told, since the Thera did not ask based on the deity's willingness to tell. But it should be understood as especially for comparing what has been seen. This meaning has already been explained below in the origin story by "thero kiñcāpīti." Taṃ—you. This should be seen as dependent on both what precedes and what follows; as dependent on what precedes, it is a singular form for application, but as dependent on what follows, it is a singular form for each item.

Devī—here, the word deva appears in the sense of conventional deity in "These eighty-four thousand cities, headed by Kusavatī, are yours, O deva. Here, O deva, do as you please; do not be concerned about your life" (DN 2.266), and in the sense of deity by purity in "of that God of Gods, the teaching of the All-Seeing One." For when the state of being the God of Gods is stated for the Buddhas, the others are already included. And in the sense of deity by rebirth in "The devas of the Four Great Kings are long-lived, beautiful, and abound in happiness" (DN 3.337). Here too, it should be understood only in the sense of deity by rebirth. But in terms of the meaning of the word, devī means "she plays, rejoices, delights with the five sense pleasures by her own power of merit, or she shines, illuminates in the manner stated below, and goes through the sky in a celestial mansion." This is a singular form in the vocative case, "O deity." Mahānubhāve—of great power, and that power of hers has already been shown below in the two verses.

Manussabhūtā—here, manussā are those with elevated minds, those with minds that have accumulated due to qualities such as mindfulness, bravery, suitability for the holy life, and so on, those with excellent mental qualities. And who are they? Particular beings dwelling in Jambudīpa. Therefore, the Blessed One said:

"Monks, in three ways the humans of Jambudīpa surpass the humans of Uttarakuru and the devas of Tāvatiṃsa. Which three? They are brave, mindful, and the holy life is lived here" (AN 9.21).

For Buddhas, Paccekabuddhas, chief disciples, great disciples, universal monarchs, and other beings of great power arise only here. Because of similarity in form, etc., to them, other inhabitants of the great islands are also known as "manussā"—so say some.

Others say: "Manussā are those with elevated minds, together with greed, etc., and non-greed, etc. For in those beings who are of the human species, greed and the like, and non-greed and the like, are especially elevated; they fill the path to misery by the elevation of greed, etc., and the path to happiness and the path leading to nibbāna by the elevation of non-greed, etc. Therefore, particular beings dwelling in the four great islands, together with the inhabitants of the smaller islands, are called 'manussā' because of the elevation of the mind together with greed, etc., and non-greed, etc."

But worldly people say: "Manussā are the descendants of Manu." Manu is the first being of the eon, the originator of worldly custom, the ordainer of what is beneficial and unbeneficial, like a father to beings, who is called "Mahāsammata" in the Sāsana. Beings who stand by his advice and instruction, either directly or through tradition, are called "manussā" because of their similarity to sons. Therefore, these young men are also referred to as "manujā." Manussabhūtā means "born among humans" or "having attained the state of being human."

Kimakāsi puññaṃ—what kind of good deed did you do among the various types of giving, morality, etc., that is called "puñña" because it produces the fruit of being worthy of worship, and because it purifies and cleanses the lineage in which it is born, meaning what kind of good conduct, meritorious action did you accumulate and accomplish? Jalitānubhāvā—having a fully blazing power of merit.

And why is it said here, "manussabhūtā kimakāsi puññaṃ"—is there no performance of meritorious deeds in other destinies? It is not that there isn't. Since even in hell, the occurrence of kusala cittas pertaining to the sense-sphere is sometimes obtained, what need to mention elsewhere? But have we not said, "a question for comparing what has been seen?" Therefore, the Great Thera, having seen that she was born as a result of performing meritorious deeds while existing in the human state, asked according to the truth of the matter, "manussabhūtā kimakāsi puññaṃ."

Or rather, in other destinies, an opportunity for performing meritorious deeds is not easily available because of the extreme happiness, extreme suffering, and abundance of suffering, and because the coming together of conditions such as reliance on good people is very rare. Even when it does arise sometimes, it is not excellent and abundant because of the aforementioned reason, but in the human destiny, an opportunity for performing meritorious deeds is readily available because the coming together of conditions such as reliance on good people is generally easily obtained due to the abundance of happiness. And even the suffering that arises there is especially a support for performing meritorious deeds. For saddhā has suffering as its support. Just as when a knife is being produced by a blacksmith's hammer, heating it in the fire or quenching it with water is not in itself a condition for being capable of cutting, but quenching it with water in proportion to the heating is a condition for that, so too, extreme suffering or an abundance of suffering, or extreme happiness, in a being's mind-stream is not in itself a condition for performing meritorious deeds. But when suffering is present and there is a proportionate increase of happiness, meritorious deeds arise having found support, and when they arise, they are of great brilliance, great expansion, and capable of cutting off opposing factors. Therefore, the human state is a special condition for performing meritorious deeds. Therefore, it is said, "manussabhūtā kimakāsi puññaṃ." The rest is easily understood.

4.Thus, that deity, being questioned by the Thera, explained the question. To show that meaning, the verse "sā devatā attamanā" was stated. By whom was this verse stated? By the compilers of the Dhamma. There, sā—that one who was previously mentioned as "pucchāmi taṃ devi mahānubhāve." Devatā—deva-putta, Brahmā, and deva-dhītā are all called devatā. For in "Then a certain devatā, in the far reaches of the night, of surpassing beauty" (SN 1.1; Khp. 5.1), the deva-putta is called "devatā," having regarded a deva as a devatā. Likewise, Brahmās in "Those seven hundred exalted devatās, having come forth from the Brahma-world."

"By your surpassing beauty, you stand, O devatā;
Illuminating all directions, like a star among medicinal herbs" (Vv. 75).

Attamanā—glad of mind, with mind seized by joy and gladness. For a mind accompanied by joy and gladness is as if seized by them, having made them its own because there is no opportunity for sadness. Or, attamanā—having its own mind. For a mind conjoined with blameless joy and gladness obtains the state of being able to be called "its own" because it brings benefit and happiness to one conjoined with it in the present and future, but not otherwise.

Moggallānenā: Because the great elder was the son of a brahmin mahāsāla of the Moggallāna gotta, he was known by the name "Moggallāna"; by that Moggallāna. Pucchitā: Asked in accordance with what she had seen, the deity being delighted, explained the question, is the meaning. Her delight was because "even such a small deed was the cause of such great divine fortune"; even before, she intermittently experienced joy reflecting on the fruit of her merit. But now, it arose for two reasons: "Even a deed done to some elder is so greatly fruitful, but this is the chief disciple of the Buddhas, of great qualities and great power, and I am able to see and pay respect to him, and he asks about the fruit of my merit." Having thus generated strong joy and gladness, she received the elder's words with her head and, being asked the question, explained it.

Pañhaṃ: That matter that was wished to be known; viyākāsi: spoke, explained, answered. But how did she explain? Puṭṭhā: From the manner of the question, in the very manner asked, is the meaning. Here, having said "pucchitā," the repeated statement "puṭṭhā" should be seen as determining a specific meaning. Indeed, an undertaking, when there is accomplishment, reveals a specific meaning. What is that specific meaning? The answer's conformity to the question. For indeed, the deed that was asked about, after showing the fruit of the deed, is the manifestation of the mutual conformity of both. And the manner in which the question arose, both in meaning and in expression, the answer's conformity to the question was such that the explanation occurred in that very way. Thus, to make known this distinction, having said "pucchitā," "puṭṭhā" was said again.

Yassa kammassidaṃ phalaṃ: This is the showing of the nature of the matter that was said as "pañha." Here, the meaning is this: this immediately preceding type of meritorious result, which is directly apparent to both the one asking and the one being asked, is the meritorious deed regarding which she explained the meritorious deed, which was said as "pañha" because it was wished to be known.

5. Ahaṃ manussesū: etc., is the way of answering the question. There, ahaṃ: the deity indicates herself. Having said "manussesū," the repeated statement "manussabhūtā" is to show the existence of human qualities in herself at that time. For someone who, being of human birth, does what should not be done, such as killing living beings, and deserving punishment, incurs great suffering when he is subjected to hand-chopping and other actions from kings etc. This is called manussanerayiko. Another, being of human birth, does not obtain food and clothing due to past deeds, is overcome by hunger and thirst, and wanders in much suffering, not finding a place to stand. This is called manussapeto. Another, being of human birth, lives dependent on others, carrying the burden of others, or behaves improperly by transgressing boundaries, is threatened by others, is fearful of the danger of death, takes refuge in the forest, wanders in much suffering, not knowing what is beneficial or unbeneficial, intent only on dispelling suffering from sleep, hunger, and thirst. This is called manussatiracchāno. But someone who, knowing what is beneficial and unbeneficial to himself, believes in the result of deeds, is endowed with shame and fear of wrongdoing, is compassionate, is full of urgency towards all beings, avoids unwholesome courses of action, practices wholesome courses of action, and fulfills the bases for meritorious action—this person, established in human qualities, is paramatthato manusso. She, too, was such a person. Therefore, it was said, "manussesu manussabhūtā." In the assembly of seven beings, having attained the state of being human, and without abandoning human qualities, she stood, is the meaning.

Abbhāgatānaṃ: To those who have come near, to the arrived guests, is the meaning. For guests are of two kinds: atithi and abbhāgata. Among them, a guest with whom acquaintance has been made is atithi, one with whom acquaintance has not been made is abbhāgata. Or, a guest, whether acquaintance has been made or not, who has arrived previously is atithi; one who has arrived at mealtime, having come recently, is abbhāgata. Or, one invited to a meal is atithi, one not invited is abbhāgata. But this one was unacquainted, uninvited, and had come recently, referring to that, she said, "abbhāgatānaṃ," the plural is used here out of respect. Āsanaṃ: a seat, one sits here. Anything suitable for sitting, but here a stool is intended, and because it was small and not grand, she said ‘‘āsanaka’’. Adāsiṃ: Thinking "this given to this elder will be of great fruit and great benefit to me," having faith in deeds and the result of deeds, with joy arisen, I gave it for the elder's use, I gave it away in a manner of disinterested relinquishment, is the meaning.

Abhivādayiṃ: I made a salutation, respectfully worshiped the person worthy of offerings with the five-point prostration, is the meaning. For while she was worshiping him, by that very act of worship, she caused the one being worshiped to speak a blessing in meaning, such as, "May you be happy, may you be free from disease." Añjalikaṃ akāsiṃ: Holding the radiant añjali, the joined ten fingernails, on her head, she made a gesture of respect to those distinguished by qualities, is the meaning. Yathānubhāvaṃ: According to ability, according to my existing wealth at that time, is the meaning. Adāsiṃ dānaṃ: By relinquishing gifts such as food and drink, nourishing the one worthy of offerings, I generated meritorious deeds consisting of giving.

Here, "ahaṃ" shows the connection by indicating that the deed and the result belong to the same continuum, "manussesu manussabhūtā" shows the particular continuum that is the basis of her meritorious action, "abbhāgatānaṃ" shows the accomplishment of mind and the accomplishment of the field of merit, as well as the fact that the giving occurred without any expectation from the receiver. "Āsanakaṃ adāsiṃ yathānubhāvañca adāsiṃ dānaṃ" shows the giving of the essence of possessions, "abhivādayiṃ añjalikaṃ akāsiṃ" shows the giving of the essence of bodily action.

6. Tenā: By that stated meritorious deed as the cause. Me: This word "me" occurs in the sense of instrument in places like "kicchena me adhigataṃ, halaṃ dāni pakāsituṃ" (it was obtained by me with difficulty, enough now to reveal it), meaning "by me". In the sense of dative in "sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū" (it is good for me, bhante, if the Blessed One would teach the Dhamma in brief), meaning "to me." In the sense of possessive in "pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato" (before my enlightenment, bhikkhus, while I was still an unenlightened Bodhisatta), meaning "mine." Here too it is in the possessive sense, meaning "mine." So this word "me" should be connected in both ways: "tena me puññena" and "me etādiso". The rest is as previously stated.

Thus, when the question was explained by that deity, venerable Mahāmoggallāna taught the Dhamma in detail. That teaching was fruitful for that deity together with her retinue. The elder then came to the human world and reported all that occurrence to the Blessed One. The Blessed One made that the occasion for a talk and taught the Dhamma to the assembled company. However, only the verses were included in the compilation.

The description of the First-Seat Vimāna is finished.

2. The Description of the Second-Seat Vimāna

Pīṭhaṃ te veḷuriyamayaṃ: The second-seat vimāna. Its occasion for a talk and its meaning should be understood in the way stated in the first one. But this is the difference: it is said that a certain woman living in Sāvatthī, seeing an elder entering her house for alms, with a gladdened mind, offered him a seat, spreading a blue cloth over her stool and giving it. By that, when she was reborn in the deva-world, a couch-vimāna made of beryl arose. Therefore, it was said:

8.

"Your seat is made of beryl, grand, going at the speed of thought wherever you wish;
Adorned, wearing garlands, in fine clothes, you shine like lightning on a cloud peak.

9.

"By what is such beauty yours? By what do you prosper here?
And do the enjoyments arise for you, whatever is dear to the mind?

10.

"I ask you, O greatly powerful goddess, what meritorious deed did you do as a human?
By what are you so ablaze with majesty, and does your beauty shine in all directions?"

11.

"That deity, delighted, asked by Moggallāna;
Being asked the question, she explained, 'This is the fruit of what deed?'"

12.

"As a human among humans, I gave a seat to the newcomers;
I bowed, I made the añjali, and gave a gift according to my ability.

13.

"By that is such beauty mine, by that do I prosper here;
And do the enjoyments arise for me, whatever is dear to the mind.

14.

"I tell you, O bhikkhu of great power, what meritorious deed I did as a human;
By that am I so ablaze with majesty, and does my beauty shine in all directions."

8. There, veḷuriyamayaṃ: Made of beryl gem. Veḷuriyamaṇi is the name of a gem that originates not far from Viḷūra mountain and Viḷūra village. It is said that its mine is in the Viḷūra village area, but because it is not far from Viḷūra, it was known as veḷuriya. Because of the similarity in color and appearance to that, the same name arose even in the deva-world, just as in the human world the devaputtas in the deva-world had names acquired in the human world. That is the color of a peacock's neck, or the color of a crow's wing, or the color of a smooth bamboo leaf. Here, it should be understood as the color of a peacock's neck. All the rest is similar to what was said in the first-seat vimāna.

The description of the Second-Seat Vimāna is finished.

3. The Description of the Third-Seat Vimāna

Pīṭhaṃ te sovaṇṇamayaṃ: The third-seat vimāna. Its story arose in Rājagaha. It is said that a certain arahant elder, after wandering for alms in Rājagaha, having taken his meal, wishing to do his meal duties at a suitable time nearby, approached a house with an open door. In that house, the female householder, faithful and pleased, noticing the elder's manner, invited him, "Come, venerable sir, sit here and do your meal duties," and preparing her good seat, spread a yellow cloth over it, and gave it in a manner of disinterested relinquishment, and made the aspiration, "May this merit of mine lead to the attainment of a golden seat in the future." Then, as the elder, having sat there, done his meal duties, washed his bowl, and rising, was about to leave, she said, "Venerable sir, this seat is given to you, please use it to favor me." The elder, out of compassion for her, accepted the seat and gave it to the Saṅgha. After some time, afflicted by a certain disease, she died and was reborn in the Tāvatiṃsa heaven—all of that should be understood in the same way as stated in the description of the first vimāna. Therefore, it was said:

15.

"Your seat is made of gold, grand, going at the speed of thought wherever you wish;
Adorned, wearing garlands, in fine clothes, you shine like lightning on a cloud peak.

16.

"By what is such beauty yours? By what do you prosper here?
And do the enjoyments arise for you, whatever is dear to the mind?

17.

"I ask you, O greatly powerful goddess, what meritorious deed did you do as a human?
By what are you so ablaze with majesty, and does your beauty shine in all directions?"

18.

"That deity, delighted, asked by Moggallāna;
Being asked the question, she explained, 'This is the fruit of what deed?'"

19.

"This is the fruit of a small deed of mine, by which I am so ablaze with majesty;
As a human among humans, in a previous birth in the human world.

20.

"I saw a bhikkhu without stain, very serene, without turbidity;
I gave him a seat, pleased with my own hands.

21.

"By that is such beauty mine, by that do I prosper here;
And do the enjoyments arise for me, whatever is dear to the mind.

22.

"I tell you, O bhikkhu of great power, what meritorious deed I did as a human;
By that am I so ablaze with majesty, and does my beauty shine in all directions."

19. Moreover, in the fifth verse, the phrase "purimāya jātiyā manussaloke (in the previous existence, in the human world)" and so on, here the word "jāti (birth)" is used in the sense of conditioned characteristics, as in "jāti is included in two khandhas (aggregates)," etc. (dhātu. 71). It occurs in the Nikāyas as in "Niganthas are a kind of ascetic (samaṇajātī)," etc. (a. ni. 3.71). It occurs in relation to rebirth (paṭisandhi) as in "the first thought that arises in the mother's womb, the first consciousness that appears, from that arises their birth (jāti)," etc. (mahāva. 124). It occurs in relation to family (kula) as in "not reviled or reproached with regards to birth (jātivādenā)," etc. (dī. ni. 1.303). It occurs in relation to offspring (pasuti) as in "the Bodhisatta is born (sampatijāto), Ānanda," etc. (dī. ni. 2.31; ma. ni. 3.207). It occurs in relation to existence (bhava) as in "even one existence, two existences," etc. (dī. ni. 1.244; ma. ni. 1.53). Here too, it should be understood as existence (bhava). Therefore, "purimāya jātiyā" means in the previous existence (purimasmiṃ bhave), in the immediately past, in the previous life (purime attabhāve). Here, the instrumental case (karaṇavacanaṃ) is in the locative sense (bhummatthe). "Manussaloke" means in the human world existence, referring to Rājagaha. Here, the world of space (okāsaloko) is intended, while the world of beings (sattaloko) is already mentioned by "manussesū (among humans)."

20. "Addasaṃ" means I saw (addakkhiṃ). "Virajaṃ" means without dust (vigatarāgādirajattā), without the dust of rāga (passion), etc. "Bhikkhuṃ" means a bhikkhu because of broken kilesas (defilements) (bhinnakilesattā); "vippasannaṃ" because of the complete absence of defilement stain (kilesakālussiyābhāvena) and having a clear mind; "anāvilaṃ" because of unwavering intentions (anāvilasaṅkappatāya). Here, each preceding word is the reason (kāraṇavacanaṃ) for each succeeding word: because of being without the dust of rāga (passion), etc., a bhikkhu because of broken defilements; because of broken defilements, clear because of the absence of defilement stain; clear minded, therefore unwavering. Or, each succeeding word is the reason for each preceding word: viraja because of the qualities of a bhikkhu. A bhikkhu is one with broken defilements. Bhikkhuṃ vippasannabhāvato: a bhikkhu because of a clear state. Vippasannaṃ anāvilasaṅkappabhāvato: A bhikkhu with a clear mind because of unwavering intentions. Or, "viraja" is said because of the absence of the dust of rāga (passion), "vippasanna" because of the absence of the stain of dosa (aversion), and "anāvila" because of the absence of confusion from moha (delusion). One who is like this is truly called a bhikkhu in the ultimate sense (paramatthato), thus "bhikkhuṃ" is said. "Adāsahaṃ" means I gave (adāsiṃ ahaṃ). "Pīṭhaṃ" means the good seat (baddapīṭhaṃ) that was present with me at that time. "Pasannā" means with a mind pleased (pasannacittā) with faith in the results of kamma (action) and faith in the Triple Gem (ratanattayasaddhāya). "Sehi pāṇibhī" means without ordering another, having brought the seat near and prepared it with my own hands, I gave it.

And here, with "virajaṃ bhikkhuṃ vippasannamanāvilaṃ" he shows the accomplishment of the field (khettasampattiṃ), with "pasannā" he shows the accomplishment of mind (cittasampattiṃ), and with "sehi pāṇibhī" he shows the accomplishment of effort (payogasampattiṃ). Similarly, with "pasannā" these two qualities of giving are shown: giving respectfully (sakkaccadānaṃ) and giving without disparaging (anupahaccadānaṃ); with "sehi pāṇibhī" these two qualities of giving are shown: giving with one's own hand (sahatthena dānaṃ) and giving without throwing away (anupaviddhadānaṃ); with spreading the seat with colored cloth, knowing the time for sitting, having made an impression, these two qualities of giving are shown: giving at the right time (kālena dānaṃ). The rest is as said below.

The Description of the Third Seat-Vimāna is complete.

4. The Description of the Fourth Seat-Vimāna

Pīṭhaṃ te veḷuriyamayaṃ means the fourth seat-vimāna. The story of this also arose in Rājagaha and should be understood in the same way as described in the second vimāna. Because the seat was offered having been spread with a blue cloth, this vimāna was also born of veḷuriya. The rest is similar to that said in the first vimāna. Therefore, it was said:

23.

"Your seat is made of veḷuriya, magnificent, it travels at the speed of thought wherever one wishes;
Adorned, bearing garlands, well-clothed, you shine like lightning on a mountain peak.

24.

"By what is such radiance yours? By what do you prosper here?
And do those enjoyments arise for you, whatever is dear to the mind?

25.

"I ask you, goddess of great power, what merit did you do as a human being?
By what are you so radiant, and does your complexion shine in all directions?"

26.

"That goddess, delighted, questioned by Moggallāna;
Replied to the question, (explaining) the result of which kamma this is."

27.

"This is the result of a small kamma for me, by which I am so radiantly powerful;
As a human being among humans, in a previous existence, in the human world,

28.

"I saw a bhikkhu without dust, clear, unwavering;
To him I gave a seat, pleased, with my own hands.

29.

"By that is such radiance mine, by that do I prosper here;
And do those enjoyments arise for me, whatever is dear to the mind.

30.

"I tell you, bhikkhu of great power, what merit I did as a human being;
By that I am so radiantly powerful, and my complexion shines in all directions."

Here also, because the seat was offered having been spread with a blue cloth, this vimāna was also born of veḷuriya. Therefore, here "pīṭhaṃ te veḷuriyamayaṃ" appears from the beginning. The rest is similar to the third, and the meaning should be understood in the same way as said there.

The Description of the Fourth Seat-Vimāna is complete.

5. The Description of the Kuñjara-Vimāna

Kuñjaro te varāroho means the Kuñjara-Vimāna. What is its origin? The Blessed One was staying in Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary. Then, one day, a festival was announced in the city of Rājagaha. The townspeople cleaned the streets, scattered sand, and sprinkled parched grain and five kinds of flowers, and placed banana trees and full pots at the door of each house, and raised various colorful flags and banners according to their means; all the people, adorned and decorated according to their wealth, played festival games; the entire city was decorated and prepared like a city of the gods. Then King Bimbisāra, according to his usual practice, to protect the minds of the people, came out of his royal palace with a large retinue, with great royal power, with magnificent splendor and beauty, circumambulating the city.

At that time, a young woman from a good family living in Rājagaha, seeing the king's wealth, splendor, beauty, and royal power, was filled with wonder and astonishment, thinking, "By what kamma is such wealth, like the power of the gods, obtained?" She asked those considered wise. They told her, "Good lady, merit (puññakammaṃ) is like a wish-fulfilling gem, like a wish-fulfilling tree; with the accomplishment of the field (khettasampattiyā) and the accomplishment of mind (cittasampattiyā), whatever one desires and does, that is surely accomplished. Moreover, by giving a seat, one gains high birth; by giving food, one gains strength; by giving clothes, one gains beauty; by giving vehicles, one gains special happiness; by giving lamps, one gains good eyesight; by giving dwellings, one gains all accomplishments." Hearing that, she placed her mind on the thought that "divine wealth is more magnificent than this," and became exceedingly enthusiastic about performing meritorious deeds.

Her parents sent her a new pair of cloths, a new seat, a lotus bud, and ghee, honey, sugar, rice, and milk for her use. Seeing these, and thinking, "I wish to give a gift, and this is the gift I have received," with a joyful mind, on the second day, preparing the gift, she prepared a thin rice-gruel with honey, and preparing many other edible foods as part of the offering, she made the offering place fragrant, arranged seats on lotuses adorned with blooming lotus petals, filaments, and stamens, spread them with new white cloth, placed four lotuses and garlands on top of the four legs of the seat, hung a canopy over the seat, and hung garlands and strings of flowers, and spread the ground all around the seat with all kinds of lotus petals with stamens, and placed a flower-filled basket on one side, thinking, "When worthy recipients come, I will honor them."

Having thus made the preparations for giving, having bathed her head, wearing clean clothes and a clean upper robe, watching for the time, she ordered a maid, "Go, dear, seek out a worthy recipient for us." At that time, Venerable Sāriputta, as if depositing a thousand coins, was walking for alms in Rājagaha, proceeding along the inner street. Then that maid, having bowed to the thera, said, "Venerable, give me your bowl." She also said, "Come here to give support to a female devotee." The thera gave her the bowl. She led the thera into the house. Then that woman, having greeted the thera, showed him the seat, saying, "Be seated, Venerable, this seat has been prepared," and when the thera was seated there, she honored the thera by scattering lotus petals with stamens all around the seat, bowed with five-point prostration, and served him with thin rice-gruel mixed with ghee, honey, and sugar. While serving, she made a wish, "By the power of this merit, may I have divine wealth adorned with divine elephant mansions, peaked houses, and couches; may lotuses never be absent from all my existences." Then, when the thera had finished his meal, she washed the bowl, filled it with ghee, honey, and sugar, folded the robe spread on the couch into a bundle, placed it in the thera's hand, and after the thera had given thanks, as he was leaving, she ordered two men, "Take the bowl and this couch in the thera's hand to the monastery, give them to the thera, and then return." They did so.

In the latter part of the day, having passed away, she was reborn in the Tāvatiṃsa heaven, in a golden vimāna one hundred yojanas in extent, surrounded by a thousand nymphs. According to her wish, an elephant adorned with a lotus garland five yojanas in extent, adorned all around with lotus petals, filaments, and stamens, pleasing to see, pleasant to the touch, adorned with various jewel-ray nets and decorated with golden ornaments, was born. Above it, a golden couch one yojana in extent, with the aforementioned surpassing beauty, was born. Enjoying that divine wealth, from time to time she ascends that jewel-decorated couch on top of the Kuñjara-Vimāna and goes to the Nandana Grove with great divine power. Then, on a certain festival day, as the gods were going to the Nandana Grove for garden sports with their respective divine powers, everything is similar to what is mentioned in the description of the first Seat-Vimāna, therefore it should be understood in the same way as said there. Here, however, the thera said:

31.

"Your excellent mount is a kuñjara, adorned with various jewels;
Beautiful, powerful, endowed with speed, it soars in the sky.

32.

"Lotus-like, with lotus-petal eyes, bearing lotus and uppala garlands;
Its body is scattered with lotus powder, wearing golden lotus garlands.

33.

"Following a lotus-strewn path, adorned with lotus petals;
Standing, speaking sweetly, not aggressive, the elephant goes moderately.

34.

"As it proceeds, golden cymbals sound sweetly;
The sound of those is heard, like a five-piece orchestra.

35.

"On the nāga's shoulder, adorned with pure cloths;
You outshine the great host of nymphs with your beauty.

36.

"Is this the result of your generosity, or perhaps of your virtue?
Or of the añjali-kamma (act of reverential salutation)? Tell me, asked thus."

31. There, "kuñjaro te varāroho" means it delights and rejoices in the mountain cave (kuñje giritaṭe ramati abhiramati), or it roams there uttering a roaring sound (koñcanādaṃ nadanto vicarati). Or, because it wears down the earth (kuṃ) with that striking (tadabhighātena jarayati), it is a kuñjara; a type of mountain-dwelling elephant in the human world, but this one is so-called because of its similarity to a kuñjara during playtime. That which is mounted is a mount (āroho), that which is fit to be mounted is the meaning. The best (varo), foremost, most excellent mount is a varāroho, it means the most excellent vehicle. "Nānāratanakappano" means various kinds of jewels are on it, therefore nānāratanā, ornaments for the trunk and other elephant ornaments. With those, the trappings (kappanno) that are made, it is nānāratanakappano. That which gives pleasure (ruciṃ detīti) is ruciro, it means pleasing. "Thāmavā" means strong, it means powerful. "Javasampanno" means endowed with speed (sampannajavo), it means quick speed. "Ākāsamhi samīhati" means in the sky (ākāse antalikkhe) it moves properly (sammā īhati), it means it moves without disturbing those who are riding.

32.Padumī: She is called "Padumī" because she has a complexion like a lotus and a well-formed (kumbha) form, having acquired the name "Paduma." Padmapattakkhī: (She has) eyes like lotus petals; this is an address to that goddess. Padmuppalajutindharo: Because her body is adorned with a garland of divine lotuses and blue lotuses, she bears the splendor of lotuses and blue lotuses, which gleam and shimmer in various ways. Padmacuṇṇābhikiṇṇaṅgo: Her body is covered all over with the pollen of lotus petals and filaments. Soṇṇapokkharamāladhā: She wears a garland made of golden lotus petals.

33.Padumānusaṭaṃ maggaṃ padmapattavibhūsitaṃ: The path is strewn and covered with large lotuses placed in the footprint of the elephant at each step, and it is especially adorned and embellished with the petals of those very lotuses of various colors, scattered here and there; this is the connection. Ṭhitaṃ: This qualifies the path; the meaning is, the path stands adorned with lotus petals. Vaggū: Beautiful; this is an adverb; the letter "ma" is a euphonic addition. Anugghātī: Not overturning; meaning, not causing even the slightest disturbance to those sitting on top of it. Mitaṃ: Measured; exceeding the placement of the feet is avoided, is the meaning. The meaning here is: "Having made a beautiful and pleasing foot placement, it goes." Mitaṃ: Or measured, proportionate; it means not too fast, not too slow. Vāraṇo: Elephant. He is called "vāraṇo" because he wards off adversaries and wards off the fatigue of travel.

34.Tassa pakkamamānassa, soṇṇasaṃkā ratissarā: As that elephant, described above, goes, golden cymbals, golden bells, with delightful sounds and pleasing tones, hang down; this is the idea. For on both sides of that elephant, hundreds of large golden bells, adorned with jewels, pearls, etc., the size of large baskets, hang and sway; from them, a sound arises that is exceedingly delightful, as if played by a skilled musician. Therefore, it is said, ‘‘tesaṃ suyyati nigghoso, tūriye pañcaṅgike yathā’’ The meaning of that is: Just as when a five-part orchestra (ātataṃ, vitataṃ, ātatavitataṃ, ghanaṃ, susiraṃ) is skillfully played, a beautiful and lovely sound is heard, modulated and controlled by a singer who demonstrates the variations of tempo and rhythm appropriate to the occasion, so is the sound heard from those golden cymbals, those golden bells.

35.Nāgassa: Of the elephant. Mahantaṃ: Great in terms of the greatness of its achievement and in terms of numerical greatness. Accharāsaṅghaṃ: A multitude of divine nymphs. Vaṇṇena: By beauty.

36.Dānassa: Of meritorious giving. Sīlassa: Of virtue, such as restraint of bodily action. The word "vā" implies alternatives not mentioned. Therefore, it includes unmentioned customary virtues such as paying respects.

Thus, that deity, questioned by the Thera, explained the question; to show that meaning:

37.

‘‘Sā devatā attamanā, moggallānena pucchitā;
Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phala’’nti. –

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

38.

‘‘Disvāna guṇasampannaṃ, jhāyiṃ jhānarataṃ sataṃ;
Adāsiṃ pupphābhikiṇṇaṃ, āsanaṃ dussasanthataṃ.

39.

‘‘Upaḍḍhaṃ padmamālāhaṃ, āsanassa samantato;
Abbhokirissaṃ pattehi, pasannā sehi pāṇibhi.

40.

‘‘Tassa kammakusalassa, idaṃ me īdisaṃ phalaṃ;
Sakkāro garukāro ca, devānaṃ apacitā ahaṃ.

41.

‘‘Yo ve sammāvimuttānaṃ, santānaṃ brahmacārinaṃ;
Pasanno āsanaṃ dajjā, evaṃ nande yathā ahaṃ.

42.

‘‘Tasmā hi attakāmena, mahattamabhikaṅkhatā;
Āsanaṃ dātabbaṃ hoti, sarīrantimadhārina’’nti. – devatāya vuttagāthā;

38.There, guṇasampannaṃ: Endowed with all the qualities of a disciple or complete with them. This shows the attainment of the peak of the pāramī-knowledge of a disciple. Jhāyiṃ: Accustomed to meditating with the two types of meditation, ārammaṇūpanijjhāna and lakkhaṇūpanijjhāna, or having burnt away (jhāpetvā) the entire category of defilements and remaining thus, and therefore, jhānarataṃ: delighting in jhāna. Sataṃ: Peaceful or calm, a good person is the meaning. Pupphābhikiṇṇaṃ: Strewn with flowers, scattered with lotus petals is the meaning. Dussasanthataṃ: Spread over with a cloth.

39.Upaḍḍhaṃ padmamālāhaṃ: Half a lotus garland I. Āsanassa samantato: All around the seat on which the Thera was sitting. Abbhokirissaṃ: I scattered, I sprinkled. How? Pattehi: With petals, having made separate petals of that half lotus, I scattered them according to the manner of showering a rain of flowers is the meaning.

40.Idaṃ me īdisaṃ phalaṃ: This such fruit of mine; having shown in one place her divine prosperity, which includes what was mentioned by the Thera such as "your excellent elephant ride," and also what was not mentioned, such as the distinctions of life, fame, happiness, and beauty, again to show her attainment of power, which was not mentioned by the Thera, she said ‘‘sakkāro garukāro’’ etc. Thus, she shows "not only, venerable sir, is this the fruit of my merit as you have said, but also this divine sovereignty." There, sakkāro: Act of respect, meaning the state of being respected by the gods. Likewise, garukāro: the state of being honored. Devānaṃ: By the gods. Apacitā: Worshipped.

41.Sammāvimuttānaṃ: Of those well-liberated, who have abandoned all defilements. Santānaṃ: Of the good ones who have calmed their bodily, verbal, and mental actions. Because they have practiced the Noble Eightfold Path and the teachings, brahmacārinaṃ: leading a pure life. Pasanno āsanaṃ dajjā: If, with a mind pleased by faith in the Law of Karma and faith in the Triple Gem, one were to give even just a seat. Evaṃ nande yathā ahaṃ: Just as I now rejoice and am glad because of that giving of a seat, so too may another rejoice and be glad.

42.Tasmā: Therefore. Hi: A mere particle. Attakāmena: By one who desires his own good. For one who does a deed that brings about his own good, and not a deed that brings about harm, is one who desires his own good. Mahattaṃ: Greatness of result. Sarīrantimadhārinaṃ: To those who bear their last body, meaning the arahants. The meaning here is: Since I rejoice thus in divine prosperity by giving a seat to arahants, therefore, another too, desiring his own advancement, should give a seat to those who abide in their final existence; there is no such merit, it shows. The rest is similar to what has been said.

The description of the Kuñjara-Vimāna is finished.

6. Description of the First-Boat-Vimāna

Suvaṇṇacchadanaṃ nāvaṃ: A boat-vimāna. What is its origin? While the Blessed One was dwelling in Sāvatthi, about sixteen monks, having lived during the rains in a certain village residence, intending to see the Blessed One and hear the Dhamma, set out on a long journey to Sāvatthi in the summer. In the middle of the road, there was a waterless wilderness, and they, scorched by the heat, tired, and thirsty, unable to find water, were going near a certain village. There, a certain woman, having taken a water pot, was going towards a well to get water. Then those monks, seeing her, thinking "if we go where this woman is going, it will be possible to get water," overcome with thirst, went in that direction and, seeing the well, stood not far from her. That woman, having taken water from there, wishing to return, seeing those monks, knowing that "these venerable ones need water and are thirsty," having established a respectful attitude, invited them with water. They, having taken out a filter from their bag, having filtered (the water), and having drunk water to their satisfaction, having cooled their hands and feet, having spoken words of appreciation for the woman’s giving of water, departed.

She, having kept that merit in her heart, remembering it from time to time, later died and was reborn in the Tāvatiṃsa heaven. By the power of her merit, a great vimāna arose, adorned with wish-fulfilling trees. Surrounding that vimāna, like a sandy plain strewn with sand, adorned with pearl nets and silver, was a river flowing with water as clear as a crystal pillar. On both banks of that river, at the garden and at the vimāna’s entrance, a large pond arose, adorned with a grove of five-colored lotuses, together with a golden boat. Enjoying divine prosperity there, she wandered about, playing and sporting in the boat. Then one day, Venerable Mahā Moggallāna, while wandering on a divine tour, seeing that goddess playing in the boat, asking about the meritorious deed she had done, said:

43.

‘‘Suvaṇṇacchadanaṃ nāvaṃ, nāri āruyha tiṭṭhasi;
Ogāhasi pokkharaṇiṃ, padmaṃ chindasi pāṇinā.

44.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;
Uppajjanti ca te bhogā, ye keci manaso piyā.

45.

‘‘Pucchāmi taṃ devi mahānubhāve,
Manussabhūtā kimakāsi puññaṃ;
Kenāsi evaṃ jalitānubhāvā,
Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – āha;

Then, to show the manner in which the deity, questioned by the Thera, explained, the reciters said:

46.

‘‘Sā devatā attamanā, moggallānena pucchitā;
Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phala’’nti. –

This verse was spoken.

47.

‘‘Ahaṃ manussesu manussabhūtā, purimāya jātiyā manussaloke;
Disvāna bhikkhū tasite kilante, uṭṭhāya pātuṃ udakaṃ adāsiṃ.

48.

‘‘Yo ve kilantāna pipāsitānaṃ, uṭṭhāya pātuṃ udakaṃ dadāti;
Sītodakā tassa bhavanti najjo, pahūtamalyā bahupuṇḍarīkā.

49.

‘‘Taṃ āpagā anupariyanti sabbadā, sītodakā vālukasanthatā nadī;
Ambā ca sālā tilakā ca jambuyo, uddālakā pāṭaliyo ca phullā.

50.

‘‘Taṃbhūmibhāgehi upetarūpaṃ, vimānaseṭṭhaṃ bhusa sobhamānaṃ;
Tassīdha kammassa ayaṃ vipāko, etādisaṃ puññakatā labhanti.

51.

‘‘Tena metādiso vaṇṇo, tena me idha mijjhati;
Uppajjanti ca me bhogā, ye keci manaso piyā.

52.

‘‘Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;
Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī’’ti. –

This is the manner in which the deity explained.

43. Here, suvaṇṇacchadana means that it is a golden covering because the interior is covered on both sides with exquisite wall decorations made of red gold and because it is covered above with a golden decoration adorned with various jewels. Nāva means a boat. It is called a pota because it crosses from this shore to the other, and it is called a nāva because it leads beings (neti). Nārī is an address to that divine maiden. Nara means one who leads (neti), a person. Just as a being who is primarily of one nature is called "purisa" due to excelling (puri seti) over other natures, similarly, "nara" is used in the sense of leading (nayana). Even a person who is a son or brother stands in the place of the father to his mother and elder sisters, all the more so when he is a husband. Nārī means belonging to a nara, and this designation, prevalent among human women, is also used for others in a conventional sense. Ogāhasi pokkharaṇi means you enter a divine pond, named "pokkharaṇī" because of the abundance there of divine lotuses, despite the presence of various jewel-made aquatic flowers such as red and blue lotuses, for the pleasure of water sports. Padmaṃ chindasi pāṇinā means you break with your hand a divine lotus, a playful lotus (līlāravinda), which has a silver stalk, clusters of petals made of padmarāga jewels, and a golden pericarp and filaments, desiring to make it.

47. Tasite means thirsty. Kilante means with a body weary from that thirst and the fatigue of the journey. Uṭṭhāyā means having made an effort to rise, without succumbing to laziness, is the meaning.

48. Beginning with Yo ve, the Elder, showing the method of inferring the unseen from the seen, declares the matter that was asked in a general way, stating that just as he did, others also obtain such a result by the merit of offering water with attentive mind. Here, tassā and ta refer back to the one who performed the aforementioned meritorious deed.

49. Anupariyantī means they surround in a suitable manner. By surrounding his dwelling place, he too is considered surrounded. Tilakā are a type of tree with flowers similar to bandhujīvaka flowers. Uddālakā are those that dispel the wind, also called "rājarukkhā".

50. Taṃbhūmibhāgehī means with such parts of the land, with those places of land abounding in ponds, rivers, and parks as mentioned before, is the meaning. Upetarūpa means endowed with praiseworthy beauty, that is to say, a delightful arrangement in terms of those ponds, etc. Bhusa sobhamāna means obtaining an excellent mansion that shines exceedingly, is the connection. The rest is as previously stated.

The description of the first Nāva-vimāna is finished.

7. Description of the second Nāva-vimāna

Suvaṇṇacchadanaṃ nāva means the second Nāva-vimāna. What is its origin? While the Blessed One was dwelling in Sāvatthī, a certain arahant Elder, wishing to spend the rainy season in a village settlement near the approaching vassūpanāyika, set out on the road after his meal from Sāvatthī towards that village. Weary and thirsty from the journey, he arrived at a certain village along the way. Not finding a suitable place with shade and water outside the village and overcome by fatigue, he put on his robe, entered the village, and stood at the door of a householder. There, a certain woman, seeing the Elder, asked, "Where have you come from, Venerable Sir?" and, learning of his weariness from the journey and his thirst, said, "Come in, Venerable Sir," led him into the house, and provided a seat, saying, "Please sit here." After he was seated, she gave him water for his feet and oil for massaging his feet, and then fanned him with a palm leaf fan. When the heat had subsided, she prepared a sweet, cool, and fragrant drink and gave it to him. The Elder, having drunk it and his weariness having subsided, gave thanks and departed. Later, she passed away and was reborn in the Tāvatiṃsa heaven. Everything should be understood as similar to the preceding vimāna. There is nothing new in the verses either. Therefore, it was said:

53.

"A golden-covered boat, maiden, you ascend and stand upon,
You plunge into the pond, you break the lotus with your hand.

54.

"By what is such your complexion, by what do you prosper here?
And do possessions arise for you, whatever delights the mind?

55.

"I ask you, goddess of great power, what merit did you do as a human being?
By what are you so radiant in glory, and your complexion shines in every direction?"

56.

"That goddess, delighted in mind, questioned by Moggallāna,
Replied to the question asked, the fruit of which deed this is."

57.

"I, a human among humans, in a previous birth in the human world,
Having seen a bhikkhu thirsty and weary, rising up, I gave water to drink.

58.

"Whoever to a weary and thirsty one, rising up, gives water to drink,
Cool-watered rivers are his, abundant with garlands and many white lotuses.

59.

"Those rivers always flow around him, cool-watered rivers spread with sand,
Mangoes, sal trees, and tilakā and jambu trees, uddālakā and pāṭali trees in bloom.

60.

"Endowed with such parts of the land, an excellent mansion, exceedingly shining,
This is the result of that deed; those who do merit obtain such things.

61.

"By that, such is my complexion; by that, I prosper here;
And do possessions arise for me, whatever delights the mind.

62.

"I tell you, bhikkhu of great power, what merit I did as a human being;
By that, I am so radiant in glory, and my complexion shines in every direction."

In the commentaries on the meaning as well, there is only one Elder here, so there is nothing new.

The description of the second Nāva-vimāna is finished.

8. Description of the third Nāva-vimāna

Suvaṇṇacchadanaṃ nāva means the third Nāva-vimāna. What is its origin? The Blessed One, wandering in the countryside, arrived with a large Saṅgha of bhikkhus in the Kosala country at a certain brahmin village named Thūṇaṃ. The brahmin householders of Thūṇaṃ heard, "It seems that the samaṇa Gotama has arrived in our village area." Then, the brahmin householders of Thūṇaṃ, displeased, of wrong view, and stingy, thinking, "If the samaṇa Gotama enters this village and stays here for two or three nights, he will establish all these people in his doctrine, and then the brahminical dharma will not gain a foothold," busied themselves preventing the Blessed One from staying there. They removed the boats placed at the river crossings, destroyed the bridges and walkways, and also the water pavilions, etc. Leaving one well, they filled the other wells with grass, etc., and covered them up. Therefore, it was said in the Udāna (Udā. 69): "Then the brahmin householders of Thūṇaṃ filled the well to the brim with grass and chaff, thinking, 'Let not these shaven-headed samaṇas drink water.'"

The Blessed One, knowing their opposition and feeling compassion for them, crossed the river through the air with the Saṅgha of bhikkhus and, gradually approaching the brahmin village of Thūṇaṃ, left the road and sat down on a seat prepared at the foot of a certain tree. At that time, many women carrying water were passing not far from the Blessed One. In that village, an agreement had been made: "If the samaṇa Gotama comes here, no welcome or the like should be done for him, and no alms should be given to him or his disciples who come to the house."

There, a certain brahmin's slave woman, carrying water in a pot, saw the Blessed One seated surrounded by the Saṅgha of bhikkhus and, knowing that the bhikkhus were weary and thirsty from the journey, with a clear mind, desiring to give water, thought, "Even though my fellow villagers have made an agreement that 'nothing should be given to the samaṇa Gotama, and no respectful act should be done,' even so, if I, having obtained such a field of merit, a worthy recipient, do not establish myself by even just offering water, when will I be freed from this miserable life? Let my master and all these villagers kill or bind me; I will certainly give water to such a field of merit." Having made this resolution, despite being prevented by the other water carriers, disregarding her own life, she lowered the water pot from her head, took it with both hands, placed it to one side, and with joy and gladness having arisen, approached the Blessed One, paid homage with the five-point prostration, and invited him to take water. The Blessed One, observing her purity of mind and accepting her offering, strained the water, washed his hands and feet, and drank the water; the water in the pot did not diminish. Seeing that, with a clear mind again, she gave it to one bhikkhu, and likewise to another and another, and to all of them, the water did not run out. Rejoicing and delighted, she went towards her home with the pot as full as before. Her master, the brahmin, hearing that the water had been given, thinking, "By this, the village custom has been broken, and I have been made contemptible," blazing with anger, scolding her, knocked her to the ground and struck her with his hands and feet. She, meeting her end through that assault, was reborn in the Tāvatiṃsa heaven, and her vimāna arose similar to that described in the first Nāva-vimāna.

Then the Blessed One addressed the Venerable Ānanda, "Come now, Ānanda, bring me water from the well." The Elder said, "Now, Venerable Sir, the well has been defiled by the Thūṇeyyakas; it is not possible to bring water." The Blessed One commanded him a second and third time. The third time, the Elder, taking the Blessed One's bowl, went towards the well. As the Elder went, the water in the well became full, overflowed, and flowed out all around, all the grass and chaff floated away, and the water receded by itself. With that flowing water, increasing more and more, filling the other reservoirs and surrounding the village, the village area was flooded. Seeing that miracle, the brahmins, with minds filled with wonder and amazement, asked forgiveness from the Blessed One. At that very moment, the flood of water disappeared. They prepared a dwelling place for the Blessed One and the Saṅgha of bhikkhus and, inviting them for the next day, prepared a great almsgiving on the second day, served the Saṅgha of bhikkhus, with the Buddha at its head, with excellent foods and edibles, and all the brahmin householders of Thūṇaṃ sat down, attending on the Blessed One, who had finished his meal and withdrawn his hand from the bowl.

At that time, that goddess, reflecting on her own attainment and considering its cause, knowing that it was "the giving of water," filled with joy and gladness, thinking, "Now I will go and pay homage to the Blessed One and make known in the human world the great fruitfulness of even small deeds done to those who are practicing well," filled with enthusiasm, surrounded by a thousand nymphs, together with her vimāna, including gardens and the like, with great divine power and great divine majesty, while the great multitude was watching, she came down from the vimāna, approached the Blessed One, paid homage, and stood with her hands clasped in añjali. Then the Blessed One, wishing to reveal directly to that assembly the fruit of her deed—

63.

"A golden-covered boat, maiden, you ascend and stand upon,
You plunge into the pond, you break the lotus with your hand.

64.

"Your dwellings are peaked houses, divided, measured into portions,
Shining, they illuminate on all four sides.

65.

"By what is such your complexion, by what do you prosper here?
And do possessions arise for you, whatever delights the mind?

66.

"I ask you, goddess of great power, what merit did you do as a human being?
By what are you so radiant in glory, and your complexion shines in every direction?"—

He asked with four verses.

67.

"That deity, delighted, questioned by the Buddha himself; when asked a question, she explained the fruit of which action this is." –

So said the compilers.

68.

"I, being a human among humans, in a former birth in the human world; having seen monks thirsty and weary, having risen, gave water to drink.

69.

"Whoever, indeed, to the weary and thirsty, having risen, gives water to drink; for them rivers of cool water arise, abundant with lotuses and many puṇḍarīka lotuses.

70.

"Those rivers always flow around him, cool-watered rivers spread with sand; mangoes and sāla trees, tilaka and jambu trees, uddālaka and pāṭali trees, all in bloom.

71.

"Endowed with such beautiful landscapes, an excellent, greatly shining celestial mansion; this is the result of that action, such merit-makers obtain.

72.

"Loft houses and dwellings are mine, divided into portions, measured; flashing, they shine, on all four sides.

73.

"By that, such beauty is mine; by that, I prosper here; and those enjoyments arise for me, whatever is dear to my mind.

74.

"I declare to you, Buddha, great in power, the merit I did when I was a human; by that, I am of such radiant power, and my beauty shines in all directions; this is the fruit of that action for me; the Buddha gave water for my benefit." –

These are verses of explanation.

63. There, although that deity, when the Blessed One asked, did not stand having boarded that boat, nor plunge into the pond, nor pluck a lotus, yet, urged by the power of her karma, being constantly given to water-sports, she does so; this is said only from the viewpoint of showing the unbroken activity. And this meaning is to be understood not only here, but also in the subsequent instances.

72. Kūṭāgārā: houses adorned with golden pinnacles. Nivesā: dwelling places, meaning courtyards. Therefore, he said, "divided into portions, measured." For those four-sided structures, being like reflections of each other, are of distinct form and appear measured in portions due to their uniform dimensions. Daddallamānā: exceedingly radiant. Ābhantī: they illuminate with networks of rays of jewels, gems, and gold.

74. Mamā: this is with reference to what precedes and follows, the connection here is, "for my action, for my benefit." Udakaṃ apāyī: this fruit, which is divine prosperity, is the result of that meritorious act, the giving of water that was mentioned, because the Buddha, the foremost recipient of offerings in the world with its deities, drank the water given by me for my benefit. The rest is as previously stated.

To the deity with such a pleased mind, the Blessed One, making a supreme Dhamma talk, revealed the Truths. At the end of that talk, she was established in the fruit of stream-entry, and the Dhamma talk was fruitful also for the assembled company.

The Third Account of the Boat-Mansion is Finished.

9. Account of the Lamp-Mansion

Abhikkantena vaṇṇena: (This is the) Lamp-Mansion. What is its origin? While the Blessed One was dwelling at Sāvatthī, on a Uposatha day, many lay followers, observing the uposatha, having given alms according to their means before the meal, and having eaten early, clad in white garments and with white upper robes, with perfumes and garlands in their hands, went to the monastery after the meal, attended upon the monks who were pleasing to the mind, and listened to the Dhamma in the evening. For those who wished to stay in the monastery, while they were listening to the Dhamma, the sun set and darkness arose. There, a certain woman thought, "Now it is fitting to make a lamp offering," and having had a lamp brought from her house, lit the lamp and placed it in front of the Dhamma seat and listened to the Dhamma. She, delighted by that lamp offering, filled with joy and gladness, having paid homage, went to her house. In the latter part (of her life), having passed away, she was reborn in the Tāvatiṃsa heaven in a radiant, shining mansion. Her bodily splendor was exceedingly bright, surpassing the other deities and standing illuminating the ten directions. Then, one day, the venerable Mahāmoggallāna, wandering on a divine tour—all should be understood as in the manner that has come down from the beginning. Here, however –

75.

"With surpassing beauty, you stand, O deity; illuminating all directions, like a medicinal herb, a star.

76.

"By what is such beauty yours? By what do you prosper here? And do enjoyments arise for you, whatever is dear to the mind?

77.

"By what are you of spotless radiance, outshining the deities? By what do all directions shine with all your limbs?

78.

"I ask you, O deity of great power, what merit did you do when you were a human? By what are you of such radiant power, and does your beauty shine in all directions?" –

He asked with four verses.

79.

"That deity, delighted, questioned by Moggallāna; when asked a question, she explained the fruit of which action this is."

80.

"I, being a human among humans, in a former birth in the human world; in that darkness, in the gloom, at the time for lamps, gave a lamp.

81.

"Whoever, in darkness, in the gloom, at the time for lamps, gives a lamp; a radiant, shining mansion arises, abundant with lotuses and many puṇḍarīka lotuses.

82.

"By that, such beauty is mine; by that, I prosper here; and do enjoyments arise for me, whatever is dear to the mind.

83.

"By that, I am of spotless radiance, outshining the deities; by that, all directions shine with all my limbs.

84.

"I declare to you, O monk of great power, the merit I did when I was a human; by that, I am of such radiant power, and does my beauty shine in all directions." –

She explained.

75. There, in abhikkantena vaṇṇena, the word abhikkanta occurs in the sense of "decline" in "The night has passed, venerable sir, the first watch has ended," (A.N. 8.20; Ud. 45; Cūḷava. 383); in the sense of "beautiful" in "This one is more surpassing and excellent than these four individuals," (A.N. 4.100); in the sense of "approval" in "Excellent, venerable sir, excellent, venerable sir," (D.N. 1.250; Pārā. 15); in the sense of "lovely" in "With surpassing beauty, illuminating all directions," (V.V. 857). Here too, it should be understood as "lovely." Therefore, abhikkantena means "exceeding," "very pleasing," meaning "lovely." Vaṇṇena: with beauty of complexion. Obhāsentī disā sabbā: illuminating all the ten directions, making a single light. What is it like? He said, ‘‘osadhī viya tārakā’’: just as a star, named "medicinal herb" because the light is discerned by it, or because it gives strength to medicinal herbs, stands making light from all sides, even so you stand illuminating all directions.

77. Sabbagattehi: with all the bodily parts, the intention is that it shines with all the limbs; this instrumental case is in the sense of the reason. Sabbā obhāsate disā: all the ten directions shine forth. Some read "obhāsare"; for them, "sabbā disā" should be understood as plural.

81. Padīpakālamhi: at the time for making a lamp, meaning in darkness suitable for lighting a lamp. Therefore he said, "yo andhakāramhi timīsikāyaṃ," meaning in thick, great darkness. Dadāti dīpaṃ: either lighting or not lighting a lamp, he gives a lamp offering, he dedicates the lamp accessories intending (them) for worthy recipients. Upapajjati jotirasaṃ vimānaṃ: he approaches a radiant, shining mansion, in the sense of taking rebirth. The rest is as previously stated.

Then, after the deity had spoken about the matter as asked, the Elder, having known her state of having a pure mind, etc., from the story of the origin and from the talk about giving, revealed the Truths; at the end of the Truths, that deity together with her retinue was established in the fruit of stream-entry. The Elder, having come from there, announced that occurrence to the Blessed One; the Blessed One, concerning that matter, extensively taught the Dhamma to the assembled company. That teaching became fruitful for the great multitude; the great multitude became especially diligent in giving lamps.

The Account of the Lamp-Mansion is Finished.

10. Account of the Sesame-Seed-Gift Mansion

Abhikkantena vaṇṇena: (This is the) Sesame-Seed-Gift Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jetavana, in Anāthapiṇḍika's monastery. And at that time, in Rājagaha, a certain pregnant woman, having washed sesame seeds, was drying them in the sun, wishing to make oil. And she was of diminished lifespan, destined to die that very day; and an action of hers leading to hell was standing having made an opportunity. Then the Blessed One, surveying the world at dawn with his divine eye, saw her and thought, "This woman, having died today, will be reborn in hell; what if I were to make her go to heaven by accepting alms of sesame seeds?" He, from Sāvatthī, having gone to Rājagaha at that very moment, having dressed in the morning time, taking his bowl and robe, wandering for alms in Rājagaha, gradually reached the door of her house. That woman, having seen the Blessed One, with joy and gladness arisen, suddenly stood up and, with hands clasped, not seeing anything else fit to be given, having washed her hands and feet, having made a heap of sesame seeds, taking a handful of sesame seeds with both hands, poured (them) into the Blessed One's bowl and paid homage to the Blessed One. The Blessed One, having compassion for her, said "May you be happy" and departed. She, at dawn of that night, having passed away, was reborn in the Tāvatiṃsa heaven in a golden mansion twelve yojanas in extent, as if awakened from sleep.

Then the venerable Mahāmoggallāna, wandering on a divine tour, having approached her, shining with great divine power, surrounded by a thousand nymphs –

85.

"With surpassing beauty, you stand, O deity; illuminating all directions, like a medicinal herb, a star.

86.

"By what is such beauty yours? By what do you prosper here? And do enjoyments arise for you, whatever is dear to the mind?

87.

"I ask you, O deity of great power, what merit did you do when you were a human? By what are you of such radiant power, and does your beauty shine in all directions?" – he asked.

88.

"That deity, delighted, questioned by Moggallāna; when asked a question, she explained the fruit of which action this is."

89.

"I, being a human among humans, in a former birth in the human world.

90.

"I saw the Buddha, stainless, serene, unperturbed; having approached, I gave a gift, a sesame-seed-gift given unintentionally; with pleased hands to the Buddha, the worthy recipient of offerings.

91.

"By that, such beauty is mine; by that, I prosper here; and do enjoyments arise for me, whatever is dear to my mind.

92.

"I declare to you, O monk of great power, the merit I did when I was a human; by that, I am of such radiant power, and does my beauty shine in all directions." –

She explained.

90. There, āsajja: this word āsajja occurs in the sense of "contact" in "having touched the Tathāgata," (Cūḷava. 350); in the sense of "encounter" in "having encountered, he gives a gift," (D.N. 3.336; A.N. 8.31). Here too, it should be understood as "encounter." Therefore, āsajja means "having encountered," meaning "having come together by chance." Therefore, she said, ‘‘akāmā’’: indeed, without a previously planned intention for giving, thinking only of the sesame-seed-gift that occurred when the Blessed One suddenly arrived, she said "āsajja dānaṃ adāsiṃ, akāmā tiladakkhiṇaṃ." The rest is as previously stated.

The Account of the Sesame-Seed-Gift Mansion is Finished.

11. Paṭhamapatibbatāvimānavaṇṇanā (The First Discourse on the Mansion of a Devoted Wife)

Koñcā mayūrā diviyā ca haṃsā refers to the Mansion of a Devoted Wife. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove, in Anāthapiṇḍika's monastery. There, a certain woman was a devoted wife, behaving in accordance with her husband's wishes, patient, respectful, not replying even when angry, speaking gently, truthful, faithful, and with a serene mind, she gave alms according to her means. Afflicted by some disease, she died and was reborn in the Tāvatiṃsa heaven. Then, venerable Mahāmoggallāna, wandering on a tour of the deities in the same manner as before, saw that goddess experiencing great splendor and approached her. Surrounded by a thousand nymphs, adorned in a form decorated with sixty cartloads, she bowed at the feet of the Elder with her head and stood to one side. The Elder, asking about the meritorious deed she had done, spoke thus:

93.

"Curlews, peacocks, and divine swans, cuckoos with melodious voices flock together;
This delightful mansion is covered with flowers, adorned with diverse patterns, frequented by men and women.

94.

"There you dwell, O goddess of great power, manifesting various kinds of iddhi powers;
And these nymphs all around you dance, sing, and rejoice.

95.

"You have attained divine iddhi powers, O goddess of great power,
What merit did you do when you were a human being?
By what have you such radiant power,
And your complexion shines in all directions?"

96.

"That goddess, pleased in mind, questioned by Moggallāna;
Being asked a question, explained the fruit of which deed this is."

97.

"When I was a human among humans, I was intent on being a devoted wife;
Like a mother protecting her son, even when angry, I did not speak harshly here.

98.

"Established in truth, abandoning the fault of lying, delighting in giving, with a mind inclined to generosity;
With a serene mind, I respectfully gave abundant alms of food and drink.

99.

"By that, such is my complexion; by that, I prosper here;
And there arise for me enjoyments, whatever is dear to my mind.

100.

"I will tell you, O bhikkhu of great power, what merit I did when I was a human;
By that, I have such radiant power, and my complexion shines in all directions."

That goddess explained.

93. There, koñcā means curlew birds, which are also called "sārasā". Mayūrā means peacocks. Diviyā means of divine power. This word should be connected with all four words, such as "divine curlews, divine peacocks," and so on. Haṃsā means swans, such as golden swans and other swans. Vaggussarā means having a sweet voice. Kokilā means both black and white cuckoos. Sampatanti means playing and frolicking all around, flying about for the deity's enjoyment. The deities who are the retinue, playing and frolicking for the purpose of generating delight for the deity in the form of curlews, etc., are referred to as "koñcā," and so on. Pupphābhikiṇṇa means strewn with various kinds of jeweled flowers, both arranged and unarranged. Ramma means delightful, pleasing to the mind is the meaning. Anekacitta means diverse, with various parks, wishing trees, ponds, and various wall decorations in the mansions. Naranārisevita means frequented by the retinue of male and female deities.

94. Iddhī vikubbanti anekarūpā means manifesting various kinds of iddhi powers, displaying various forms, conjuring up the accomplishment of iddhi powers by the force of kamma.

97. Anaññamanā means devoted wife. Aññamanā means having the mind on another; na aññamanā means not having the mind on another. The meaning is: I did not generate an evil thought towards any man other than my husband. Mātāva puttaṃ anurakkhamānā means like a mother protecting her son, so too, I was compassionate towards my husband, and indeed towards all beings, desiring their welfare and wishing to remove harm. Kuddhāpihaṃ nappharusaṃ avocaṃ means even when angry in response to something unpleasant done by another, I did not speak harsh words; rather, my intention was only to speak pleasant words.

98. Sacce ṭhitā means established in truth. Because one is said to be established in truth by abstaining from false speech, not just by speaking the truth at times, therefore he said - mosavajjaṃ pahāya meaning having abandoned false speech. Dāne ratā means delighting in giving, being constantly engaged in it. Saṅgahitattabhāvā means naturally inclined to be generous to others, as if to oneself, through the objects of generosity. With a serene mind, and with faith in the result of kamma, I respectfully gave food and drink with care, and I gave abundant and excellent gifts of clothing and other items.

The Discourse on the Mansion of a Devoted Wife is finished.

12. Dutiyapatibbatāvimānavaṇṇanā (The Second Discourse on the Mansion of a Devoted Wife)

Veḷuriyathambha means the second Mansion of a Devoted Wife. What is its origin? It is said that in Sāvatthī, a certain female lay follower, being a devoted wife, faithful and serene, kept the five precepts very purely and gave alms according to her means. She died and was reborn in the Tāvatiṃsa heaven. The rest is the same as described below.

101.

"Having ascended a mansion with a pillar of beryl, beautiful and radiant, adorned with diverse patterns;
There you dwell, O goddess of great power, manifesting various iddhi powers, high and low;
And these nymphs all around you dance, sing, and rejoice.

102.

"You have attained divine iddhi powers, O goddess of great power,
What merit did you do when you were a human being?
By what have you such radiant power,
And your complexion shines in all directions?" – he asked.

103.

"That goddess, pleased in mind, questioned by Moggallāna;
Being asked a question, explained the fruit of which deed this is."

104.

"When I was a human among humans, I was a female lay follower of the one with vision;
I abstained from killing living beings; I avoided taking what was not given in the world.

105.

"I did not drink intoxicants, nor did I speak falsely; I was content with my own husband;
With a serene mind, I respectfully gave abundant alms of food and drink.

106.

"By that, such is my complexion; by that, I prosper here;
And there arise for me enjoyments, whatever is dear to my mind.

107.

"I will tell you, O bhikkhu of great power,
What merit I did when I was a human;
By that, I have such radiant power,
And my complexion shines in all directions." – she explained.

101. There, veḷuriyathambha means a pillar made of beryl gem. Rucira means beautiful. Pabhassara means exceedingly radiant. Uccāvacā means high and low, diverse is the meaning.

104-5. Upāsikā means established in the characteristics of a female lay follower by taking refuge. For it was said:

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

Cakkhumato means of the Buddha, the Blessed One, who has the five eyes. Thus, having shown purity of intention by declaring the state of being a female lay follower, to show purity of action, ‘‘pāṇātipātā viratā’’ and so on was said. There, sakena sāminā ahosiṃ tuṭṭhā refers to abstaining from misconduct. The rest is similar to what was said below.

The Second Discourse on the Mansion of a Devoted Wife is finished.

13. Paṭhamasuṇisāvimānavaṇṇanā (The First Discourse on the Mansion of a Daughter-in-Law)

Abhikkantena vaṇṇenā means the Mansion of a Daughter-in-Law. What is its origin? In Sāvatthī, in a certain house, a daughter-in-law, seeing an arahant Elder who had destroyed the āsavas entering the house for alms, with joy and gladness arising, thinking, "This is an excellent field of merit that has appeared for me," took a portion of cake that she had obtained herself and respectfully offered it to the Elder. The Elder accepted it, gave thanks, and departed. Later, she died and was reborn in the Tāvatiṃsa heaven. All the rest is similar to what was said below. Therefore, it was said:

108.

"With surpassing complexion, O deity who stands there;
Illuminating all directions, like a star among herbs.

109.

"By what do you have such complexion? By what do you prosper here?
And there arise for you enjoyments, whatever is dear to your mind.

110.

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

111.

"That goddess, pleased in mind, questioned by Moggallāna;
Being asked a question, explained the fruit of which deed this is."

112.

"When I was a human among humans, I was a daughter-in-law in the house of my father-in-law.

113.

"I saw a bhikkhu without defilement, with a very serene and clear mind;
I gave him a cake with my own hands, with a serene mind;
Having given half a portion, I rejoice in the Nandana Grove.

114.

"By that, such is my complexion; by that, I prosper here;
And there arise for me enjoyments, whatever is dear to my mind.

115.

"I will tell you, O bhikkhu of great power, what merit I did when I was a human;
By that, I have such radiant power, and my complexion shines in all directions."

112. There, suṇisā means the wife of a son. For the father of a woman's husband is called "sasuro," and she is called "suṇisā" to him. With that in mind, "suṇisā ahosiṃ sasurassa gehe" (I was a daughter-in-law in the house of my father-in-law) [was said].

113. Bhāgaḍḍhabhāga means half a portion from the alms I had received. Modāmi nandane vane (I rejoice in the Nandana Grove) was said because she was seen by the Elder in the Nandana Grove. The rest is as previously stated.

The Discourse on the Mansion of a Daughter-in-Law is finished.

14. Dutiyasuṇisāvimānavaṇṇanā (The Second Discourse on the Mansion of a Daughter-in-Law)

Abhikkantena vaṇṇenā means the Second Mansion of a Daughter-in-Law. Here, there is nothing new; in the account of the origin, the only difference is the giving of kummāsa (porridge). Therefore, it was said:

116.

"With surpassing complexion, O deity who stands there;
Illuminating all directions, like a star among herbs.

117.

"By what do you have such complexion? By what do you prosper here?
And there arise for you enjoyments, whatever is dear to your mind.

118.

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

119.

"That goddess, pleased in mind, questioned by Moggallāna;
Being asked a question, explained the fruit of which deed this is."

120.

"When I was a human among humans, I was a daughter-in-law in the house of my father-in-law.

121.

"I saw a bhikkhu without defilement, with a very serene and clear mind;
I gave him a portion with my own hands, with a serene mind;
Having given a lump of porridge, I rejoice in the Nandana Grove.

122.

"By that, such is my complexion; by that, I prosper here;
And there arise for me enjoyments, whatever is dear to my mind.

123.

"I will tell you, O bhikkhu of great power, what merit I did when I was a human;
By that, I have such radiant power, and my complexion shines in all directions."

121. There, bhāga means a share of porridge. Therefore, he said, ‘‘kummāsapiṇḍaṃ datvānā’’ (having given a lump of porridge). Kummāsa refers to porridge made from barley. The rest is as previously stated.

The Second Discourse on the Mansion of a Daughter-in-Law is finished.

15. Uttarāvimānavaṇṇanā

Abhikkantena vaṇṇenāti, the Uttarā vimāna. What was its origin? The Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the squirrels’ feeding place. At that time, a poor man named Puṇṇa was living dependent on the Rājagaha treasurer; he had a wife named Uttarā, and also a daughter named Uttarā – these were the only people in his household. Then one day, in Rājagaha, they made an announcement, "The great populace should play for a week-long festival." Hearing that, the treasurer said to Puṇṇa, who had come early in the morning, "Good man, our servants want to enjoy the festival; will you enjoy the festival, or will you work for wages?" "Sir, a festival is for the wealthy; but in my house, there aren't even rice grains for tomorrow's gruel. What is a festival to me? I will go to plough, getting oxen." "Then take the oxen." He took strong oxen and a good plough and said to his wife, "The townsfolk are enjoying the festival, but because of poverty, I will go to work for wages; you too, prepare double the usual amount of food and bring me lunch today," and he went to the field.

Sāriputta Thera, having been in cessation for a week, arose from it and, looking around, thinking, "Who should I help today?" saw Puṇṇa entering into his net of knowledge. Considering, "Is he faithful? Will he be able to help me?" he knew of his faith, his ability to help, and the attainment of great wealth as a result. Taking his bowl and robe, he went to his plowing place and stood looking at a bush on the riverbank. Puṇṇa, seeing the Thera, stopped plowing and, bowing to the Thera with the five-point prostration, offered him a toothpick, having prepared it. Then the Thera took out and gave him his bowl and water strainer. He took it, thinking, "There will be need for water," strained the water, and gave it.

The Thera thought, "This man lives in another's outhouse. If I go to his house door, his wife will not be able to see me. Until his wife sets out on the road with the food, I will stay right here." He waited there a little while, and knowing that she had set out on the road, he proceeded towards the city. Seeing the Thera on the road, she thought, "Sometimes, when there is something to give, I do not see the Venerable One; sometimes, when I see the Venerable One, there is nothing to give. But today, I have seen the Venerable One, and there is something to give; will he accept me?" She put down the food container, bowed to the Thera with the five-point prostration, and said, "Venerable Sir, without thinking whether this is coarse or fine, please accept this from your servant." Then the Thera extended his bowl, and as she held the container with one hand and was giving the food with the other, when half the food was given, he covered the bowl with his hand, saying, "Enough." She said, "Venerable Sir, there is only one portion, it cannot be divided. Without doing a good deed for your servant in this world, do a good deed for the next world. I want to give everything without remainder," and having said this, she placed all of it in his bowl and made the wish, "May you be a partaker of the Dhamma you have seen." The Thera said, "So be it," gave his approval while still standing, and having sat down at a pleasant spot near the water, he attended to his meal. She also returned, sought rice grains, and cooked the meal.

Puṇṇa, having plowed a field about half a karisa in size, unable to bear the hunger, released the oxen and sat down in the shade of a tree, watching the road. Then his wife, coming with the food, seeing him, thought, "He is sitting, afflicted by hunger, looking at me. If he scolds me, saying 'You are very late,' and strikes me with the goad stick, my deed will be in vain. I will announce it to him beforehand," and she said this: "Husband, please be of a clear mind for just one day, do not make my deed in vain. This morning, as I was bringing your food, I saw the General of the Dhamma on the road and gave your food to him, and having gone home again, cooked food and come. Husband, please clear your mind." He asked, "What are you saying, my dear?" and having heard that matter again, said, "My dear, it is good indeed that you gave my food to the Venerable One; I too gave him a toothpick and water for the mouth this morning," and with a pleased mind, he rejoiced at her words, and his body exhausted from the hurried getting of food, he laid his head in her lap and fell asleep.

Then in the morning, the plowed field, taking on the color of dust, all became gold, standing like a pile of kaṇikāra flowers. He awoke, looked around, and said to his wife, "My dear, this whole field that I plowed appears to me to be gold; is it that my eyes are spinning from getting food too quickly?" "Husband, it appears the same to me." He got up, went there, took a lump, and struck it against the ploughshare, and knowing its golden nature, he thought, "Oh, the result of the gift given to the General of the Dhamma has been shown today! It is not possible to hide and use so much wealth," and filling the food bowl brought by his wife with gold, he went to the royal palace, entered, having been given an opportunity by the king, and after greeting the king, when asked "What is it, sir?", he said, "Your Majesty, today the field I plowed has become a pile of gold; it is fitting to have the gold brought here." "Who are you?" "I am called Puṇṇa." "What did you do today?" "This morning I gave a toothpick and water for the mouth to the General of the Dhamma; my wife also gave the food she brought for me to him."

Hearing that, the king said, "Indeed, today the result of the gift given to the General of the Dhamma has been shown!" and asked, "Good man, what shall I do?" "Send many thousands of carts and have the gold brought." The king sent the carts. When the king's men took it, thinking, "It belongs to the king," whatever was taken became only dirt. When they went and reported it to the king, he asked, "Good men, what did you say when you took it?" They said, "We said it belongs to you." "Then, good men, go again, and take it saying, 'It belongs to Puṇṇa.'" They did so, and whatever was taken became gold. Having brought all of it, they made a pile in the royal courtyard; the pile was eighty cubits high. The king gathered the townspeople and said, "Is there anyone in this city who has so much gold?" "No, Your Majesty." "Then what should be given to him?" "The title of treasurer, Your Majesty." The king, saying, "Let him be called Bahudhana Treasurer," gave him the title of treasurer along with great wealth.

Then he said to him, "Your Majesty, we have lived in another's family for so long; give us a place to live." "Then look, there is a grove; have it cleared and build a house," he indicated the site of the old treasurer's house. Having built a house in that place in a few days, doing both the house-entry ceremony and the title-ceremony together, he gave alms to the Sangha of monks headed by the Buddha for a week. Then the Teacher, while giving the thanksgiving for the gift, gave a graduated talk. At the end of the Dhamma talk, Puṇṇa treasurer, his wife, and his daughter Uttarā, all three became Stream-enterers.

Later, the Rājagaha treasurer asked for the daughter of Puṇṇa treasurer for his son. When he was told, "I will not give her," he said, "Do not do this; you have obtained wealth only by living dependent on us for so long. Give your daughter to my son." He said, "You are of wrong view; my daughter cannot live without the three jewels. I will not give my daughter to him." Then many treasurers, householders, and other sons of good families begged him, "Do not break faith with him; give him your daughter." He accepted their words and gave his daughter on the Āsāḷhi full-moon day. From the time she went to her husband's family, she was not able to approach a monk or nun, or give alms, or hear the Dhamma. When about two and a half months had passed in this way, she asked a servant standing near her, "How much of the rains-residence remains now?" "Half a month, my lady." She sent a message to her parents, "Why did you put me in such a prison? It would have been better for you to have me branded with marks and sold as a slave to others than to give me to such a family of wrong view. From the time I arrived, I have not been able to do a single merit, such as seeing monks." Then her father, expressing his displeasure, saying, "My daughter is suffering," sent fifteen thousand kahāpaṇas, and also sent a message, "In this city there is a courtesan named Sirimā, who takes a thousand per day; bring her with these kahāpaṇas, give her to your husband, and yourself do meritorious deeds as you please." Uttarā did so, and when her husband saw Sirimā, when asked, "What is this?", she said, "Husband, let this friend of mine attend to you for this half month; but I want to give alms and hear the Dhamma for this half month." He, seeing that beautiful woman, his affection arose and agreed "Good".

Uttarā also invited the Sangha of monks headed by the Buddha, and having obtained a promise from the Teacher, "Venerable Sirs, alms should be taken here for this half month without going elsewhere," thinking with a delighted mind, "From now until the great Pavāraṇā, I will be able to attend to the Teacher and hear the Dhamma," she went about managing all the duties in the kitchen, saying, "Cook the gruel this way, cook the rice this way, cook the cakes this way." Then her husband, standing at the window facing the kitchen, thinking, "What is that blind fool doing as she goes about?" saw her, covered in sweat, sprinkled with ashes, smeared with soot, managing things in that way, and laughing, he went away, saying, "Oh, the blind fool does not enjoy this glory in such a place, but goes about with a pleased mind, thinking, 'I will attend to the shaven-headed ascetic.'"

When he had left, Sirima, standing near him, thinking, "Why did he laugh after looking at something?" looked through the same window and, seeing Uttara, thought, "He laughed after looking at her; surely, he has a connection with her." Although she had been living in that house as a kept woman for half a month, enjoying that prosperity, she, not knowing her status as a kept woman, imagined, "I am the mistress of the house." Harboring resentment towards Uttara, she thought, "I will inflict suffering on her." Descending from the palace, she entered the kitchen, took hot ghee thickened by cooking from the cooking place with a ladle, and proceeded towards Uttara. Seeing her coming, Uttara thought, "My friend has done me a favor; the universe is too crowded, the Brahma world is too low, but my friend's virtue is great. Because of her, I am able to give alms and hear the Dhamma. If I have anger towards her, may this ghee burn me; if not, may it not burn me," and she suffused her with loving-kindness. The thickened ghee, even when poured on her head, felt like cool water. Then, as she was about to fill the ladle again, thinking, "This will be cool," Uttara’s maids saw her and, scolding her, "O wicked one, you are not fit to pour hot ghee on our mistress," they rose from here and there, beat her with their hands and feet, and threw her to the ground. Uttara could not stop them, even though she tried. Then, standing over her, after stopping all the maids, she advised Sirima, "Why have you done such a terrible deed?" and had her bathed with warm water and anointed with oil boiled a hundred times.

At that moment, realizing her status as a kept woman, she thought, "I have done a terrible deed by pouring hot ghee on her just because the master laughed. Even when I was being harmed, she stopped all the maids, without ordering them to 'seize her,' and did what should be done for me. If I do not ask her forgiveness, my head would split into seven pieces." She fell at her feet and said, "Mistress, forgive my offense." Uttara replied, "I am a daughter who takes sides with her father; I will forgive you when my father has been appeased." "Very well, mistress, I will appease your father, Punna, too." "Punna is my father in the round of rebirths (vaṭṭe janaka pitā), but I will forgive you only when my father in the open (vivaṭṭe janaka pitā) has been appeased." "Who is your father in the open?" "The Sammāsambuddho (Perfectly Self-Awakened One)." "I have no faith in him; what shall I do?" "The Teacher will come here tomorrow with the Sangha of monks. Taking the offerings you can afford, come here and ask for his forgiveness." She agreed, "Very well, mistress," and rising, went to her house, ordered five hundred female attendants to prepare various kinds of food, both hard and soft, and soups, and the next day, taking those offerings, came to Uttara's house and stood there, unable to place the food into the bowls of the Sangha of monks headed by the Buddha; Uttara herself took all of it and arranged it.

Sirima, after the meal of the Teacher, along with her retinue, prostrated at the Teacher's feet. Then the Teacher asked her, "What is your offense?" "Venerable sir, I did such and such yesterday, and then my friend, stopping the maids who were harming me, did me a favor. Recognizing her virtue, I asked her forgiveness, and she said to me, 'I will forgive you when you have appeased those whom I appease.'" "Is that so, Uttara?" "Yes, venerable sir, my friend poured hot ghee on my head." "And what did you think?" "The universe is too crowded, the Brahma world is too low, but my friend's virtue is great. Because of her, I was able to give alms and hear the Dhamma. If I have anger towards her, may this burn me; if not, may it not burn me." Thinking thus, I suffused her with loving-kindness, venerable sir. The Teacher said, "Good, good, Uttara, it is proper to conquer anger in this way. For the angry one should be conquered by non-anger, the wicked by goodness, the miserly by generosity, and the liar by truthfulness," showing this meaning, he spoke this verse:

"Conquer anger by non-anger, conquer evil by good;
Conquer the miser by generosity, and the liar by truth." (Dhp. 223)

Having spoken this verse, at the end of the verse, he delivered a discourse on the Four Noble Truths. At the conclusion of the Truths, Uttara was established in the fruit of once-returning (sakadāgāmiphala), and her husband, father-in-law, and mother-in-law realized the fruit of stream-entry (sotāpattiphala), and Sirima, along with her five hundred attendants, became stream-enterers (sotāpannā). Later, Uttara, having died, was reborn in the Tavatimsa heaven. Then, the venerable Mahamoggallana, while wandering on a divine tour in the same manner as described below, saw Uttara, the daughter of a deva:

124.

"With surpassing beauty, you stand, O goddess;
Illuminating all directions, like a medicinal herb, a star.

125.

"What deed did you do to have such beauty?
What deed did you do to find fulfillment here?

And to have such enjoyments arise, whatever pleases the mind?

126.

"I ask you, O goddess of great power,
What merit did you do when you were a human being?
By what have you such radiant power,
And why does your beauty light up all directions?" – he inquired;

127.

"That goddess, delighted,
Asked by Moggallana,
Replied to the question,
The fruit of which action this is."

128.

"Jealousy, miserliness, and spite,
Did not exist in me while living at home;
Not easily angered, compliant to my husband,
Ever mindful on the Uposatha day.

129.

"On the fourteenth and fifteenth,
And the eighth of the half-month,
And the special observance day,
Endowed well with eight factors.

130.

"I observed the Uposatha,
Always restrained in the precepts;
With self-control and sharing,
I inhabit this mansion.

131.

"Abstaining from killing living beings,
Restrained from false speech;
From theft and misconduct,
And abstaining from intoxicants.

132.

"Delighting in the five precepts,
Skilled in the Noble Truths;
A female lay follower of the Buddha with the eye,
Of Gotama, the glorious one.

133.

"By my own virtue,
And glorious with glory,
I experience my own merit,
Happy and free from illness.

134.

"By that, I have such beauty,
By that, I find fulfillment here;
And to have such enjoyments arise,
Whatever pleases the mind.

135.

"I tell you, O monk of great power,
The merit that I did when I was a human being;
By that, I have such radiant power,
And why my beauty lights up all directions." –

126.And, venerable sir, with my words, you should bow with your head at the feet of the Blessed One, saying, "Venerable sir, a female lay follower named Uttara bows with her head at the feet of the Blessed One." It is not a wonder, venerable sir, that the Blessed One would declare me in some ordinary fruit of recluseship (sāmaññaphale), but the Blessed One declared me in the fruit of once-returning (sakadāgāmiphala).

128.Therein, "Jealousy, miserliness, and spite, did not exist in me while living at home": the jealousy, which is the characteristic of envying the wealth and other attainments of other women living in the household, the miserliness, which is the characteristic of concealing one's own wealth by being unwilling to give even temporarily to those who ask for something, and the spite, which is the characteristic of finding fault with others due to family lineage and so on, all three of these evil qualities did not arise in me, even when the conditions were present, while staying at home. "Not easily angered": being of a nature not to get angry due to being endowed with patience, loving-kindness, and compassion. "Compliant to my husband": being accustomed to conduct oneself in accordance with the husband's wishes, such as rising before and retiring after him, meaning behaving agreeably. "Ever mindful on the Uposatha day": I am ever mindful in protecting the Uposatha precepts, living in mindfulness.

129.Showing mindfulness on that same Uposatha, in order to show on which days it should be protected, what kind, and how it should be protected, he said, "On the fourteenth" and so on. Therein, "On the fourteenth and fifteenth": the connection is "of the half-month"; this is the locative case in the sense of absolute connection. "And the eighth of the half-month": here, there is an implication of the word "and". "And the special observance day": and the day on which the Uposatha precepts are observed, either from the beginning or from the end, such as the thirteenth, the first day after the new moon, the seventh, and the ninth. "Endowed well with eight factors": indeed well-endowed, well-possessed, with eight factors such as abstinence from killing living beings.

130."I observed": I observed. This future tense is used in the sense of the past. But some recite it as "I observed." "Always": on all the Uposatha days on which observances are made. "In the precepts": in the Uposatha precepts that are to be accomplished. This locative case is used in the sense of accomplishment. "Restrained": restrained in body, speech, and mind. "Always": or at all times. "In the precepts": in the constant precepts. "Restrained": restrained in body and speech.

131.Now, in order to show that constant precept, "Abstaining from killing living beings" and so on was said. Therein, "Living being": in conventional usage, it means a being; in the ultimate sense, it means the life faculty (jīvitindriya). The destruction of life, killing of a living being, slaughter of a living being, is the meaning of abstaining from killing living beings. In essence, it is the volition (cetana) to kill, arising from the effort to cut off the life faculty of a being who perceives it as a living being, originating through one of the doors of body or speech. Therefore, abstaining from killing living beings: abstained, desisted, is the meaning.

"From false speech": "False" means a verbal or bodily expression that breaks the meaning with the intention of deceiving, or the volition that arises from the deceitful bodily and verbal expression that deceives another person with the intention of deceiving. Or, "false" means something untrue, unreal; "speech" means the volition that arises from making it known as true and real to one who wishes to make it known thus. Therefore, "from false speech, restrained": abstained, desisted, is the meaning. The word "and" is used in the sense of collecting together.

"From theft": theft is called the state of thieving, meaning taking what belongs to another by stealing. In essence, theft is the volition to steal that arises from the effort to take what is possessed by another, who perceives it as possessed by another. Therefore, "from theft," restrained, or the connection is "abstaining from."

"Misconduct": misconduct means acting in an improper manner by transgressing worldly boundaries and engaging in sexual activity in an unapproachable place. An unapproachable place is defined as – for men, ten types of women: those protected by their mothers, protected by their fathers, protected by their mother and father, protected by their brothers, protected by their sisters, protected by their relatives, protected by their lineage, protected by Dhamma, protected by punishment, and those with a husband. And ten types of women: those bought with wealth, those who live by choice, those who live for material gain, those who live by wearing a cloth, those who are temporarily given for wealth, those who are slaves, wives, those who are employed as laborers, those who are brought by a flag, those who are temporarily taken. For women, non-approachable persons are other men other than their husband, who is under protection and punishment and the twelve for the aforementioned ten types of women starting with those bought by wealth. In essence, misconduct is the volition that arises through the body door, with the intention of breaking ethical conduct, with the intention of engaging in activities in an unapproachable place. Therefore, "from misconduct."

"From intoxicants": intoxicant means both liquor and spirits in the sense of causing intoxication. The act of drinking is called pānaṃ. Majjapānaṃ means the drinking of intoxicants. The volition by which one drinks liquor, which has five kinds: flour liquor, rice liquor, cooked-rice liquor, liquor mixed with yeast, and liquor mixed with ingredients; or spirits, which has five kinds: flower spirits, fruit spirits, honey spirits, molasses spirits, and spirits mixed with ingredients, even with a blade of kusa grass from the seed onward, that volition is called majjapānaṃ. Therefore, "from intoxicants, abstaining": desisting.

132. Thus, having shown the constant precepts by distinguishing them according to the qualities to be abandoned, beginning with "abstaining from taking life," it is now shown by combining them as qualities to be undertaken, as "delighting in the five training precepts." Here, sikkhāpada means a precept to be trained in, that is, a training compartment. Or, all wholesome qualities, such as jhāna, are trainings (sikkhā) because they are to be trained in; but any element among the five precepts is called a 'pada' (foundation) because it is the foundation for those trainings, hence, sikkhāpada means the foundation of trainings, the five precepts. Rata in the five training precepts means delighting, greatly pleased, in that fivefold training precept. Kovidā of the Noble Truths means skilled, adept, in the four Noble Truths, namely suffering, its origin, its cessation, and the path, through comprehension by way of full understanding, abandonment, realization, and cultivation; that is, having penetrated the four truths. Of Gotama praises the Blessed One by his clan name. Yasassino means the glorious one, or the one with a retinue.

133. Sāha means "I," possessing the aforementioned qualities. Sakena sīlenā means by one's own natural virtue, such as being without envy, and by the virtue of undertaking the uposatha precepts, etc., which serves as the cause. For that (virtue) is specifically called "saka" (one's own) because it belongs to beings as their own kamma and brings about benefit and happiness. Therefore, he said:

"For that is one's own, that one takes along;
That follows one, like a shadow that never departs." (saṃ. ni. 1.115);

Yasasā ca yasassinī means "Uttara the female lay follower is accomplished in virtue and conduct, un-envious, un-miserly, un-angered," and by the fame that has spread all around like oil on the surface of water, due to the actual attainment of virtues such as "having attained the fruit, with the teaching understood," she is glorious, famed, or she is yasassinī, possessing a complete retinue, by the retinue of fame acquired here through that virtuous quality. Anubhomi sakaṃ puñña means I experience my own merit (puñña) as it has been accumulated. For when the fruit of merit is experienced, that merit itself is said to be experienced by way of treating the fruit (as the merit). Or, even the fruit of good conduct in the state of an ordinary person is called "puñña." As he said, "Bhikkhus, in this way, merit increases due to undertaking wholesome qualities." Sukhitā camhināmayā means I am happy with divine bliss and the bliss of fruition, and anāmayā, free from illness, because of the absence of physical and mental suffering.

136. Mama cā the word "ca" is used in the sense of aggregation. Therefore, it aggregates the salutation, saying, "You should salute with my words, not just out of your own nature." The passage beginning with Anacchariya shows the manifested state of her being a noble female disciple. Taṃ bhagavā etc. is the word of the compilers (of the canon). The rest is as previously stated.

The Commentary on the Uttara Vimaana is finished.

16. Commentary on the Sirimaa Vimaana

Yuttā ca te paramaalaṅkatā hayā refers to the Sirimā Vimaana. What was its origin? The Blessed One was staying near Raajagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. At that time, Sirimaa, the courtesan mentioned in the immediately preceding story, having attained the fruit of stream-entry, having relinquished defiled actions, established eight alms-meals for the Sangha. From the beginning, eight bhikkhus would regularly come to her house. She would say, "Take ghee, take milk," and fill their bowls; what one received was enough for three or four. Sixteen kahapanas were spent daily for alms food. Then one day, a bhikkhu, after eating an alms-meal at her house, went to a monastery about three yojanas away. There, while sitting in the elder's service in the evening, they asked him, "Aavuso, where did you get alms and come here?" "I ate an alms-meal at Sirimaa's." "Does she give it making it delightful, Aavuso?" "It is not possible to praise her meal; she prepares it very exquisitely; what one receives is enough for three or four; however, the mere sight of her is even more excellent than her gift." He told of her qualities, saying, "That woman is such and such."

Then a bhikkhu, having heard the account of her virtues, even without seeing her, developed affection just by hearing and thought, "It is fitting for me to go there and see her." He announced his rainy season residence and asked that bhikkhu about her location, and having heard, "Tomorrow, Aavuso, you will receive the alms-meal at her house as the Sangha-elder," he immediately took his bowl and robes and departed. In the morning, at sunrise, he entered the selection for the Sangha-elder and stood there, and received the alms-meal at her house as the Sangha-elder. But the bhikkhu who had eaten and left the previous day, at the time of his departure, a disease arose in her body. Therefore, she removed her ornaments and lay down. Then her maids, seeing the bhikkhus who had come to receive the alms-meal, informed her. Unable to go and take the bowls with her own hands or to seat them, she ordered the maids, "Mothers, take the bowls, seat the respected ones, give them gruel to drink, give them hard food, and at mealtime, fill the bowls and give them." They, saying "Good, revered one," led the bhikkhus in, gave them gruel to drink, gave them hard food, and at mealtime, filled the bowls with food and informed her. She, saying, "Take me along, I will salute the revered ones," was taken by them into the presence of the bhikkhus with a trembling body, and she saluted the bhikkhus. That bhikkhu, looking at her, thought, "Even sick, this is the beauty of her form; what must be the beauty of this woman when she is adorned with all her ornaments in good health?" Then the defilement that had accumulated for countless years arose in him. Unable to eat the meal, being ignorant, he took the bowl, went to the monastery, covered the bowl, placed it aside, spread out the edge of his robe, and lay down. Then, although his companion bhikkhu begged him, he was unable to eat; he remained with the meal uncut (uneaten).

On that very day, in the evening, Sirimaa passed away. The king sent a message to the Teacher, "Bhante, Sirimaa, the younger sister of Jivaka, has passed away." The Teacher, having heard that, sent a message to the king, "There is no need for cremation rites for Sirimaa's body; have it laid down in the charnel ground so that crows and other creatures do not eat it, and have it guarded." The king did so. In due course, three days passed; on the fourth day, the body became bloated, pus flowed from nine wound-openings, the entire body became like a broken rice bowl. The king had a proclamation made in the city, "Those who do not come to see Sirimaa, except for children kept to guard the houses, shall pay a fine of eight kahapanas." And he sent to the Teacher, "May the Sangha, with the Buddha at its head, come to see Sirimaa." The Teacher had it announced to the bhikkhus, "We will go to see Sirimaa."

That young bhikkhu also, without heeding anyone's words for four days, lay down with his meal uncut. The food in the bowl became putrid, and mold grew in the bowl. Then, when his companion bhikkhu approached him, saying, "Aavuso, the Teacher is going to see Sirimaa," even though he was afflicted with hunger, at the mere mention of the word "Sirimaa," he suddenly got up and asked, "The Teacher is going to see Sirimaa; will you also go?" "Yes, I will go." Abandoning the food, washing the bowl, putting it in his bag, he went with the community of bhikkhus. The Teacher stood on one side surrounded by the community of bhikkhus, and the community of bhikkhunis, the royal assembly, the community of laymen, and the community of laywomen stood on each side.

The Teacher asked the king, "Who is this, Mahaaraja?" "Bhante, she is Sirimaa, the younger sister of Jivaka." "Is this Sirimaa?" "Yes, Bhante." "Then have a proclamation made in the city, 'Let anyone who wishes take Sirimaa for a thousand (kahapanas).'" The king had it done so, but no one said "yes" or "no." The king informed the Teacher, "They do not take her, Bhante." "Then, Mahaaraja, lower the price." The king had a proclamation made, "Let anyone who wishes take her for five hundred," but not seeing anyone taking her, he proclaimed, "Two hundred and fifty, two hundred, one hundred, fifty, twenty-five, twenty kahapanas, ten kahapanas, five kahapanas, one kahapana, half, a quarter, a masaka, a kakaniika; let anyone who wishes take Sirimaa for (that price)." He had proclaimed "Let anyone take her even for free," but still no one said "yes" or "no." The king said, "Even for free, Bhante, there is no one taking her." The Teacher said, "See, bhikkhus, the beloved female sex of the multitude; formerly, in this very city, they obtained her for one day for a thousand (kahapanas), now there is no one to take her even for free; such is this form, subject to decay and decline, adorned with various ornaments, having become disgusting by way of nine ever-flowing wound openings, built up with three hundred bones, constantly diseased, wholly imagined in various ways by the foolish multitude, having many conceptions, impermanent, and selfless." Showing this, he recited the verse:

"Behold this painted image,
A body built up of sores,
Diseased, full of imaginings,
Where there is no lasting stability." (theragā. 1160)

At the end of the discourse, the bhikkhu whose mind was attached to Sirimaa, becoming free from desire and lust, developed insight and attained arahantship, and eighty-four thousand beings attained the Dhamma.

At that time, Sirimaa, the divine maiden, surveying the prosperity of her own glory, and looking back at where she had come from, seeing the Blessed One standing near her body surrounded by the community of bhikkhus and a great crowd gathered, surrounded by five hundred divine maidens, with her body visible through five hundred chariots, came down from the chariot and, with her retinue, saluted the Blessed One and stood with joined palms. At that time, Venerable Vangiisa 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, Vangiisa," the Blessed One said. Venerable Vangiisa asked that Sirimaa, the daughter of a deva—

137.

"Your horses are yoked and exceedingly adorned, heads lowered, swift as wind, strong and fast;
And five hundred chariots created by magic, follow you, horses urged on by charioteers.

138.

"You stand on an excellent chariot, adorned,
Illuminating like a flame of fire;
I ask you, fair-skinned one, of unparalleled sight,
From what body have you come to this excellent state?"

137. There, yuttā ca te paramaalaṅkatā hayā means the horses yoked to your chariot are exceedingly, very specially adorned, or adorned with excellent, superior, divine horse ornaments; or the best, most excellent, thoroughbred horses adorned with all ornaments are yoked to your chariot; or your chariot and its horses are compatible and well-matched, or they are well-suited and connected to each other due to their similarity. Here, in "paramaalaṅkatā," in the first interpretation, the sandhi is not made; in the second interpretation, the case ending is not expressed, it should be understood. Adhomukhā means with heads lowered. Although they were standing naturally at that time, they are said to be "adhomukhā" because of descending from the deva world. Aghasigamā means going through the sky. Balī means strong. Javā means swift, that is, they are both strong and fast. Abhinimmitā means created, produced, by your meritorious action. Or, it is said "abhinimmitā" referring to what was self-created, because Sirimaa, the deva daughter, had the nature of delighting in creation. Pañcarathāsatā this is said making the vowel "a" long and changing the gender of the word "thakaara" for the sake of metrical ease, or the elision of the case ending should be understood; it means five hundred chariots. Anventi taṃ sārathicoditā hayā means these horses, yoked to the chariots, follow you, fair lady, goddess, as if urged on by charioteers. Some read "sārathiacoditā," meaning they follow without even being urged by charioteers. Or, "Sārathicoditā hayā" is a single word, said by lengthening the vowel for the sake of metrical ease; the meaning is five hundred chariots with horses urged on by charioteers.

138. Sā tiṭṭhasīti means, "You, you are standing." Rathavare means, "in an excellent chariot." Alaṅkatā means, "with a body adorned with divine ornaments to the extent of sixty cartloads." Obhāsayaṃ jalamiva joti pāvako means, "shining, blazing like a flame, and standing like a fire; it means you are standing shining and blazing all around." And "Joti" is a common name for the moon, sun, stars, and constellations. Varatanū means, "possessing an excellent form, beautiful in every limb." Therefore, anomadassane, meaning of flawless appearance, of remarkable appearance; that is, pleasing and delightful to see. Kasmā nu kāyā anadhivaraṃ upāgamī means, "from which deva-body did you come to attend upon the unsurpassed Fully Enlightened One?"

Thus questioned by the Elder, that deity, revealing herself, spoke this verse:

139.

"The deities who rejoice, creating and creating, in that which they call the highest attainment of sensual pleasures;
From that body, O Apsara, fond of sensual delights, I have come here to pay homage to the unsurpassed One."

Thus, she spoke the verse.

139. There, kāmaggapattānaṃ yamāhunuttaraṃ means, "that deva-body of the Paranimmita-vasavattī devas, who have attained the highest state with the enjoyment of sensual pleasures, which they say is unsurpassed in glory and enjoyment etc., from that body." Nimmāya nimmāya ramanti devatā means, "the Nimmānaratī devas, creating and creating desired objects according to their wish, rejoice, sport, and delight." Tasmā kāyā means, "from that group of Nimmānaratī devas." Kāmavaṇṇinī means, "possessing forms of sensual desire, assuming forms according to their wish." Idhāgatā means, "here in this human world, or having come to this human world."

Having thus heard that she was a Nimmānaratī deva, the Elder, wishing to inquire about her former existence, the meritorious deeds she had done, and her attainment, spoke thus:

140.

"What meritorious deed did you perform in the past, by which you possess such great glory and are filled with happiness?
And your power is unsurpassed and far-reaching; and your radiance illuminates the ten directions.

141.

"Surrounded by devas, you are honored.
Having departed from where, have you attained a state of bliss, O deity?
Whose word and instruction do you follow?
Tell me, if you are a disciple of the Buddha." Thus, he spoke two verses;

140. There, ācarī is said by lengthening the vowel, meaning "accumulated." Idhā is merely a particle, or it means "here, in this state of divinity." Kenacchasī means, "by what meritorious deed do you possess (this state)?" Some recite it as "kenāsi tvaṃ." Amitayasā means, "with immeasurable glory, having a great retinue." Sukhedhitā means, "nourished with happiness, possessing exceedingly excellent divine happiness." Iddhī means, "divine power." Anadhivarā means, "unsurpassed, excellent; there is none other superior to her, hence unsurpassed, exceedingly excellent." Vihaṅgamā means, "moving in the sky." Dasa disā means, "the ten directions." Virocatī means, "illuminates."

141. Parivutā sakkatā casī means, "you are surrounded on all sides and also honored." Kuto cutā sugatigatāsī means, "having passed away from which of the five destinies, have you attained this happy destiny, this deva-state, by way of rebirth?" Kassa vā tvaṃ vacanakarānusāsaniṃ means, "whose teaching, whose dispensation, by accepting the advice and instruction of which teacher, are you obedient?" This is the meaning. Or, here, the meaning should be seen as, "Whose teaching are you obedient to, by being established in the instruction of which instructor?" Thus, having inquired about her attainment in an unspecified way, he then asks in a specific way, ‘‘ācikkha me tvaṃ yadi buddhasāvikā’’, "tell me, if you are a disciple of the Buddha." There, buddhasāvikā means, "a disciple of the Buddha because she was born into the Dispensation of the Buddha, the Blessed One, since Buddhahood is the direct realization of all knowable phenomena through self-acquired knowledge, like an Amalaka fruit in the palm of the hand."

The deity, explaining the matter questioned by the Elder, spoke these verses:

142.

"In the midst of mountains, in an excellent city, well-constructed,
I was an attendant of a glorious king;
I was exceedingly well-trained in dancing and singing,
They knew me as Sirimā in Rājagaha.

143.

"And the Buddha, the chief of sages, the Guide,
Taught me the impermanence of the arising and of suffering;
The unconditioned, the cessation of suffering, the eternal,
This path, uncrooked, direct, and secure.

144.

"Having heard the deathless state, the unconditioned,
The Teaching of the unsurpassed Tathāgata;
I was exceedingly well-restrained in moral conduct,
Established in the Dhamma, taught by the Buddha, the best of men.

145.

"Having known the stainless state, the unconditioned,
Taught by the unsurpassed Tathāgata;
There itself I attained concentration of tranquility,
That itself was my supreme regulation.

146.

"Having attained the excellent, deathless state,
Undoubting in the realization of the unique;
Free from doubt, I am honored by many people,
And experience slight playful delight.

147.

"Thus, in the state of seeing the Deathless, I am a deity,
A female disciple of the unsurpassed Tathāgata;
A seer of the Dhamma, established in the first fruit,
A Sotāpanna, and there is no possibility of falling into the states of misery for me.

148.

"I have come to pay homage to the unsurpassed One,
Delighting the pleasing and virtuous monks;
To pay homage to the peaceful assembly of ascetics,
With respect to the glorious King of the Dhamma.

149.

"Having seen the Sage, I am glad and delighted in mind,
The Tathāgata, the best of men, the Charioteer of the Dhamma;
The cutter of craving, delighting in virtue, the Guide,
I worship the supreme compassionate One."

142. There, nagantare means, "in the middle of the five mountains named Isigili, Vepulla, Vebhāra, Paṇḍava, and Gijjhakūṭa, that is why that city is called 'Giribbaja'." Nagaravare means, "in an excellent city," referring to Rājagaha. Sumāpite means, "well-constructed, properly established by the wise Mahāgovinda according to the rules of Vatthuvijjā." Paricārikā means, "an attendant who waits upon (the king) with singing." Rājavarassā means, "of King Bimbisāra." Sirimato here, some say "Sirī is a term for wisdom and merit." Or else, the abundance of bodily beauty etc., resulting from merit, depends on meritorious deeds, or it depends on those who have done meritorious deeds, therefore it is called "Sirī"; she has that, therefore Sirimā, of that glorious one. Paramasusikkhitā means, "exceedingly well-trained." Ahuṃ means, "I was." Avediṃsū means, "they knew."

143. Isinisabho means, "an Usabha is the foremost of a hundred cows, a Vasabha is the foremost of a thousand cows, or an Usabha is the foremost of a hundred bulls, a Vasabha is the foremost of a thousand bulls, the best of all cows, enduring all difficulties, white, pleasing, bearing a great burden, unshaken even by the sound of a hundred thunderbolts, is a Nisabha. Just as that Usabha, endowed with his strength, stands with unshaken, unmoving steadfastness, pressing down the earth with its four feet by any difficulty, similarly, the Blessed One, endowed with the ten Tathāgata powers, pressing down the earth of the eight assemblies with the four grounds of confidence, stands with unshaken, unmoving steadfastness by any adversary or enemy in the world with its devas; therefore, like a Nisabha, He is a Nisabha. Because of the meaning of seeking the aggregates of qualities such as morality etc., He is the foremost among the trainees and non-trainees who have the designation 'Isī', or He is the Nisabha of the Isīs, or both, He is an Isī and a Nisabha, hence Isinisabha. Vināyako means, "He trains the trainable beings," or vināyako means, "without a leader," that is, "self-born."

Adesayī samudayadukkhaniccataṃ means, "He spoke of the impermanence, the nature of decay, of the arising and of the suffering that is the truth of arising and the truth of suffering." By that, He shows the manner of occurrence of His own knowledge of realization, "Whatever is of the nature of arising, all that is of the nature of cessation." Or, samudayadukkhaniccata means, "the truth of arising, the truth of suffering, and impermanence." There, by grasping the truth of arising and the truth of suffering, He shows the basis of insight; by grasping impermanence, He shows the manner of its occurrence. For, when the characteristic of impermanence of conditioned things is distinguished, the characteristic of suffering and the characteristic of non-self are also distinguished, because they are dependent on it. Therefore, it is said, "What is impermanent is suffering, what is suffering is non-self" (saṃ. ni. 3.15). Asaṅkhataṃ dukkhanirodhasassataṃ means, "the unconditioned, not conditioned by any cause, eternal in its suchness at all times, the cessation of suffering because of the nature of the cessation of all round of suffering, and also the Noble Truth, dukkhanirodhaṃ, He taught to me." This is the connection. Maggañcimaṃ akuṭilamañjasaṃ sivaṃ means, "uncrooked by avoiding the two extremes, by the abandonment of crooked-making Māyā etc., and bodily crookedness etc.; therefore, direct, secure by cutting off Kāmarāga etc., which cause the state of non-auspiciousness, Nibbāna." Magga is a name given because it is sought by those who desire Nibbāna, or because it goes killing the defilements; this Noble Truth, known as the practice leading to the cessation of suffering, which is directly experienced by you and me, He also taught to me. This is the connection.

144. Sutvānahaṃ amatapadaṃ asaṅkhataṃ, tathāgatassanadhivarassa sāsanaṃ here, this is the condensed meaning—"Because it was taught aiming at the deathless state, asaṅkhataṃ, Nibbāna, of the Tathāgata, because of the meaning of thusness in coming etc., of the anadhivarassa, the unsurpassed One, because of being the foremost in the world with its devas, or because of being the means of practicing the deathless, and because it cannot be conditioned by anyone, the asaṅkhataṃ sāsanaṃ, the undying doctrine, I have heard." Sīlesvahaṃ means, "I, in the moralities to be accomplished." Paramasusaṃvutā means, "exceedingly well restrained." Ahuṃ means, "I was." Dhamme ṭhitā means, "established in the Dhamma of practice."

145. Ñatvānā means, "having known by way of realization and direct experience." Tatthevā means, "in that very moment, or in that very existence." Samathasamādhimāphusiṃ means, "I attained the supramundane concentration, which is the ultimate tranquility because of calming down by way of the destruction of opposing factors." Although in the moment of realization of cessation, there is also the cultivation of the path in that very moment, to show that the penetration of the object is the prior cause for the attainment of cultivation—

‘‘Ñatvānahaṃ virajapadaṃ asaṅkhataṃ, tathāgatenanadhivarena desitaṃ’’.

Ñatvānā or, it should be understood as being said with regard to simultaneous time, just as "having destroyed all darkness, the sun has risen in the sky." Sāyevā means, "that very attainment of supramundane concentration which was attained." Paramaniyāmatā means, "the supreme, excellent regulation of the path."

146. Visesanaṃ means, "distinct from ordinary people, causing a distinctive state." Ekaṃsikā means, "having unwavering certainty in the Triple Gem, with a single-minded conviction that 'the Sammāsambuddho is the Blessed One, the Dhamma is well-proclaimed, the Saṅgha is of good conduct'." Abhisamaye visesiyā means, "having attained distinction by way of penetration of the truths." Some read "visesini," meaning, "possessing distinction because of the cause of realization." Asaṃsayā means, "free from doubt because of the abandonment of the sixteen-fold or eight-fold doubt. Some read "Asaṃsiyā." Bahujanapūjitā means, "possessing qualities desirable to others in happy states." Khiḍḍāratiṃ means, "playful delight, or play and delight, playful enjoyment and delightful pleasure."

147. Amatadasamhī means, "I am a seer of the deathless state, Nibbāna." Dhammaddasā means, "one who has seen the four noble truths." Sotāpannā means, "one who has attained the stream of the Noble Path from the beginning." Na ca pana matthi duggatī means, "and there is no possibility of falling into the states of misery for me because of my being not subject to downfall."

148. Pāsādike means, "pleasing." Kusalarate means, "delighting in virtuous and blameless states, Nibbāna." Bhikkhavo means, "the monks came to pay homage." This is the connection. Samaṇasamāgamaṃ sivaṃ means, "to attend upon the peaceful assembly of Samaṇas, of Buddhas and disciples of the Buddha whose sins are stilled, and the secure Dhamma." This is the connection. Sirimato dhammarājino is a possessive word in the sense of excellence. It means, "in the glorious King of the Dhamma." And some read it just like that.

149. Muditamanamhī means, "I am of joyful mind." Pīṇitā means, "satisfied, or replete with the taste of joy." Naravaradammasārathiṃ means, "that Naravara, because he is the foremost individual, and also the Dammasārathi, because he leads the tamable, the trainable, towards Nibbāna; therefore, Naravaradammasārathi." Paramahitānukampakaṃ means, "compassionate to all beings with the supreme, excellent welfare."

Thus, Sirimā, the divine maiden, having expressed her faith in the Triple Gem through declaring her attainment, and having paid homage to the Blessed One and the Sangha of monks, circumambulated them and went to the heavenly realm. The Blessed One made that very incident the basis and the cause of the story, and preached the Dhamma. At the end of the discourse, monks who were filled with longing attained arahantship, and that Dhamma talk was beneficial even to the assembled crowd.

The Explanation of the Sirimā Mansion is Concluded.

17. Kesakārīvimānavaṇṇanā

"This mansion is beautiful, radiant," is the Kesakārī Mansion. What is its origin? The Blessed One was staying in Bārāṇasī, at Isipatana, the Deer Park. At that time, many monks, having dressed in the morning, took their bowls and robes and entered Bārāṇasī for alms. They were passing near the gate of a certain Brahmin's house. At that house, the Brahmin's daughter, named Kesakārī, was picking lice from her mother’s head near the gate. Seeing those monks passing by, she said to her mother, "Mother, these renunciates are endowed with youthful prime, beautiful, pleasing to the eye, serene, and delicate, seemingly unconquered by any hardship. Why do they renounce the world at this very age?" Her mother said, "My dear, there is a Sakyan son, gone forth from the Sakya clan, a Buddha arisen in the world. He teaches the Dhamma, which is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with meaning and eloquence, perfectly complete, and pure. He reveals the holy life. Having heard his Dhamma, these ones are renouncing."

At that time, a lay follower who had attained the fruit and understood the Teaching was passing by that street, heard that conversation, and approached them. Then the Brahmin woman said to him, "Now, lay follower, many sons of good families, abandoning a great mass of wealth and a large circle of relatives, are renouncing in the Sakyan dispensation. Seeing what benefit do they renounce?" Having heard that, the lay follower said, "Seeing the danger in sensual pleasures and the benefit in renunciation," and according to his intellectual ability, he explained that matter in detail, and he proclaimed the virtues of the Triple Gem, and he announced the visible and future benefits and advantages of the five precepts. Then the Brahmin's daughter asked him, "Is it possible for us also, established in the refuges and the precepts, to attain the benefits and advantages spoken by you?" He, saying, "These things are commonly available, spoken by the Blessed One, why is it not possible?" gave her the refuges and the precepts. She, having taken the refuges and undertaken the precepts, said again, "Is there anything else to be done beyond this?" He, considering her intelligence, knowing that "she will be endowed with supporting conditions," explaining the nature of the body, described the thirty-two parts of the body meditation, and having aroused dispassion towards the body, and further having inspired her with a Dhamma talk connected with impermanence and so on, and having shown her the path of insight, he departed. She, having kept all that was said in mind, with her mind concentrated on the contemplation of repulsiveness, establishing insight, with the attainment of supporting conditions, not long after was established in the fruit of stream-entry. Then at another time, having passed away, she was reborn as a handmaiden of Sakka, the King of Gods, and she had a retinue of one hundred thousand nymphs. Sakka, the King of Gods, seeing her, his mind filled with wonder and astonishment, his heart delighted:

150.

"This mansion is beautiful, radiant, with pillars of beryl, constantly well-constructed;
Covered all around with golden trees, a place of mine, born of the result of karma.

151.

"Here are these former nymphs, one hundred thousand due to their own karma;
You have arrived, O glorious one, standing illuminating like a former deity.

152.

"Just as the moon, having attained, shines forth, like the king of stars among the multitude of stars;
Likewise, you, illuminating with glory, shine forth, among this multitude of nymphs.

153.

"From where now having come, O you of extraordinary sight, have you arisen in this, my abode?
Like Brahmā, the gods of the Tavatimsa, along with Indra, all are not satisfied by seeing you."

With four verses he asked about the karma she had done.

150.Therein, idaṃ vimānaṃ: this mansion, means the mansion in which that goddess was born, referring to her own mansion. Satataṃ: always, the connection is beautiful, radiant. Or, satataṃ: constantly, exceedingly extensive, is the meaning. Samantamotthataṃ: covered all around, enveloped. Ṭhānaṃ: refers to the mansion itself. For indeed, because meritorious deeds are performed here, it is called a place (ṭhāna). Kammavipākasambhavaṃ: born of the result of karma, or born together with the result of karma. Mama: this is my place, my karmavipākasambhavaṃ, should be connected with both terms.

151.In the verse Tatrūpapannā, this is the concise meaning: tatra: in that, as stated, mansion; upapannā: reborn, formerly born, former deities; imā purimā accharāyo: these former nymphs; parimāṇato sataṃ sahassāni: in quantity, one hundred thousand. Tuvaṃsī: you are, by your own karma, ajjhupagatā, upapannā, arisen. Yasassinī: endowed with glory, endowed with a retinue, by that very own karma, by the influence of karma, shining forth, standing resplendent.

152.Now, explaining that very illumination by way of simile, he said the verse ‘‘sasī’’. Its meaning: yathā: just as, by connection with the mark of a hare, ‘‘sasī’’, the moon, having obtained the name "king of stars" due to being of superior quality to the stars, having overcome all the tārakāgaṇaṃ: multitude of stars, virocati: shines forth, tatheva tvaṃ imaṃ accharānaṃ devakaññānaṃ gaṇaṃ samūhaṃ: likewise, you, shining with your own glory, daddallamānā: exceedingly radiant, virocasī: shine. Here, "imā" and "imaṃ" are merely expletives. Some, however, read "nakkhattarājāriva tārāgaṇaṃ tatheva tvaṃ".

153.Now, asking about the former existence of that goddess and the meritorious deeds done there, he said the verse ‘‘kuto nu āgammā’’. Therein, kuto nu āgammā: from where, from which existence, from which meritorious deed, the causal condition, having come to this, my abode, O blessed one, anomadassane: of extraordinary beauty, adorned with all features, tvaṃ upapannā: you have arisen, in the sense of taking birth, have attained. Explaining the meaning expressed in "Anomadassane" by way of simile, he said ‘‘brahmaṃva devā tidasā sahindakā, sabbe na tappāmase dassanena ta’’. Therein, just as the Tavatimsa gods, along with Indra, seeing Brahmā, Sahampati or Sanankumara, who has approached, are not satisfied with the sight, likewise, we, all the gods, are not satisfied with seeing you, is the meaning.

Thus, being asked by Sakka, the King of Gods, that goddess, revealing that matter:

154.

"That which you ask me, O Sakka, from where having died, have you come here?
Bārāṇasī is a city in the east of the Kasi country, there I was formerly a hairdresser."

155.

"With mind pleased in the Buddha and the Dhamma, and with unwavering faith in the Sangha;
With unbroken precepts, having attained the fruit, certain in the Dhamma of Enlightenment, without ailment,"

She spoke two verses.

154-5.Therein, yametaṃ: that which, the meaning is a question. Anupucchase: you ask in an agreeable manner. Mama: me. Puratthī: there is a city. Kāsinaṃ: of the Kasi country. Kesakārikā: she speaks her name in the former existence. Buddhe ca dhamme cā: with this and so on, she explains her merit.

Again, Sakka, rejoicing in her attainment of merit and divine accomplishment:

156.

"We rejoice in you, welcome to you,
And by Dhamma you shine with glory;
With mind pleased in the Buddha and the Dhamma,
And with unwavering faith in the Sangha;
With unbroken precepts, having attained the fruit,
Certain in the Dhamma of Enlightenment, without ailment," he said.

156.Therein, tantyābhinandāmase: we rejoice, approve, of that, both of your accomplishments. Svāgatañca te: and your coming here is welcome, indeed it increases our joy and happiness. The rest is as stated above.

Sakka, the King of Gods, told that account to the venerable Mahāmoggallāna Thera, and the Thera reported it to the Blessed One. The Blessed One made that matter the basis and the cause of the story and preached the Dhamma to the assembled crowd. That teaching was beneficial to the world with its gods.

The Explanation of the Kesakārī Mansion is Concluded.

Thus, in the Paramatthadīpanī, the Khuddaka Commentary, in the Vimanavatthu,

The explanation of meaning of the first division, adorned with seventeen topics,

Is concluded.

2. Cittalatā Division

1. Dāsivimānavaṇṇanā

"Indeed, is this Sakka, the King of Gods?" is the Slave Girl's Mansion. What is its origin? While the Blessed One was dwelling at Jetavana, a certain lay follower living in Sāvatthī, together with many lay followers, went to the monastery in the evening, and having heard the Dhamma, when the assembly had risen, approached the Blessed One and said, "From today onwards, venerable sir, I will give four regular meals to the Sangha." Then the Blessed One, having given him a Dhamma talk appropriate to that occasion, dismissed him. He, having announced to the distributor of food, "Venerable sir, four regular meals have been arranged by me for the Sangha. From tomorrow onwards, may the venerable ones come to my house," went to his own house and, having told that matter to a slave girl, said, "There, you must be constantly diligent." She agreed, saying, "Very well." By nature, she was endowed with faith, desiring merit, virtuous, therefore, day by day, rising early in the morning, having prepared excellent food and drink, having made the seating place for the monks well-swept and well-prepared, having arranged the seats, when the monks had arrived, having seated them there, having paid homage, having honored them with incense, flowers, and lamps, she respectfully served them.

Then one day, when the monks had finished their meal, having approached, paid homage, and said, "How, venerable sirs, is there liberation from suffering such as birth and so on?" The monks, having given her the refuges and the five precepts, having explained the nature of the body, instructed her in the contemplation of repulsiveness, others gave a Dhamma talk connected with impermanence. She, protecting the precepts for sixteen years, reflecting on them from time to time, having obtained a conducive opportunity for hearing the Dhamma one day, and with the maturation of her knowledge, developing insight, realized the fruit of stream-entry. She, at another time, having passed away, was reborn as a beloved handmaiden of Sakka, the King of Gods. She, being attended by sixty thousand musical instruments, surrounded by one hundred thousand nymphs, experiencing great divine prosperity, delighted, rejoicing, wandered in gardens and so on with her retinue. The venerable Mahāmoggallāna, having seen her in the manner stated above:

157.

"Indeed, is this Sakka, the King of Gods, in the delightful Cittalatā Grove?
You wander all around, preceded by a host of women;
Illuminating all directions, like the morning star."

158.

"By what do you have such beauty, by what do you prosper here?
And do those enjoyments arise for you, whatever is pleasing to the mind?

159.

"I ask you, goddess of great power,
What meritorious deed did you do when you were a human being?
By what are you so radiant with power,
And your beauty illuminates all directions?" he asked.

160.

"That goddess, delighted, being asked by Moggallāna;
Being questioned, she explained, the fruit of which karma this is."

161.

"I, among humans, being a human,
Was a slave girl, a servant in another's family.

162.

"A female lay follower of the one with vision, Gotama, the glorious one;
I had faith in the Teaching of that Noble One.

163.

"Though this body may break, there is no stability here;
The path of the five precepts is auspicious and safe.

164.

"Unobstructed, not dense, direct, declared by the virtuous;
See the fruit of faith, how I have attained this state.

165.

‘‘I am the one to be addressed by the king, Sakka, the Vasavatti;
Sixty thousand musical instruments awaken me.

166.

‘‘Ālambo, the fearful Gaggaro, Sādhuvādī, and Saṃsayo;
Pokkharo and Suphasso, and women skilled in the vīṇā.

167.

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

168.

‘‘Eṇīphassā and Suphassā, Subhaddā, the gentle-spoken;
These and other superior ones are the awakeners of the Apsarās.

169.

‘‘They come to me in due time, those goddesses address me;
Come, let us dance and sing, come, let us delight you.

170.

‘‘This is not for those who have not done merit, this is for those who have done merit;
Asoka, Nandana, the delightful, the great forest of the Tidasas.

171.

‘‘Happiness for those who have not done merit is not here, nor hereafter;
Happiness for those who have done merit is both here and hereafter.

172.

‘‘For those who desire their fellowship, much merit should be done;
For those who have done merit rejoice, endowed with pleasures in heaven,’’ – the goddess declared;

157. There, even Sakka, the lord of gods, the word api is in the sense of possibility, the word iva is said after dropping the i-sound, in the sense of simile; therefore, the meaning is just as Sakka is the lord of gods. The comparison to Sakka is stated to show Tissā's attainment of retinue. Some say, “api is merely a particle.” In Cittalatāvana, in the divine garden named Cittalatāvana, produced by the power of merit of a goddess named Cittā, or because of the abundance of variegated flowering creepers and the like, endowed with various flowers and fruits, it obtained the name Cittalatāvana.

161. Parapessiyā: meaning one who can be sent to others' families for this or that task, meaning one who does service for others.

162. Tassā me nikkamo āsi, sāsane tassa tādino: Even for that female servant, being an upāsikā of the Buddha, the Blessed One, who had vision through the five eyes, protecting the precepts for sixteen years, attending to kammaṭṭhāna, through the power of attention, there arose for me, pertaining to the Teaching of the Buddha, the Teacher, the Tādi, endowed with such characteristics as desirable, among the seventy-seven factors of enlightenment, a nikkama named Right Effort, by way of departure from the side of defilements, within that very state.

163-4. Now, to show the manner of occurrence of the preceding part of that nikkama, "kāmaṃ bhijjatuyaṃ kāyo, neva atthettha saṇṭhana" is said. Its meaning is – even if this body of mine should break up, perish, not making any expectation even to the slightest extent, here, in this application to kammaṭṭhāna, there is no relaxation of my effort, encouraging effort, urging on insight.

Now, showing the quality regained by urging on insight in that way –

"Sikkhāpadānaṃ pañcannaṃ, maggo sovatthiko sivo;
Akaṇṭako agahano, uju sabbhi pavedito;
Nikkamassa phalaṃ passa, yathidaṃ pāpuṇitthikā"ti. – āha;

sikkhāpadānaṃ pañcannaṃ: connected with the five training precepts, being produced in which lineage, because of entirely accomplishing the state of well-being and because of having a beautiful meaning, it is sovatthiko, auspicious; because of being undisturbed by defiled states and because of being the cause of attaining safety, it is sivo, secure; because of the absence of the thorn of craving and the like, it is akaṇṭako, thornless; because of the destruction of the thicket of defilements, wrong views, and misconduct, it is agahano, not dense; because of being the cause of the removal of all crookedness and deceit, it is uju, upright; because of being proclaimed by the Buddhas and other good people, it is sabbhi pavedito, made known by the good; that yathā, by which means itthikā, even being of intelligence as thick as two fingers, pāpuṇiṃ, attained, passā, see this phalaṃ fruit of that nikkamassa, of the aforesaid effort," – she addresses Sakka.

165. Āmantanikā raññomhi, sakkassa vasavattino: Because of behaving with self-mastery, or because he exercises his lordship in the two deva-worlds, he is Vasavatti, I am one to be addressed, worthy of conversation and greetings, by that Vasavatti, Sakka, king of the gods, or to be addressed by him during play; see the fruit of the effort of nikkama is the connection. The five musical instruments of ātata, vitata, etc., played together with twelve hand-parts, amount to sixty; but she says ‘‘saṭṭhi tūriyasahassāni, paṭibodhaṃ karonti me’’ intending that they are attended to by way of attendance by about a thousand. There, paṭibodhaṃ means the awakening of joy and gladness.

166-8. Ālambo etc., is the mentioning of the names of some of the sons of gods who play musical instruments, they say, but this is the mentioning of the names of the musical instruments. Vīṇāmokkhā etc., are daughters of gods. Sucimhitā: of pure smiles, or this is just the name. Muduvādinī: because she speaks gently, she is muduvādinī, accustomed to speaking very softly, or it is just the name. Seyyāse: better. Accharānaṃ: among the Apsarās, most praiseworthy in song. Pabodhikā: causing awakening.

169. Kālena: at the appropriate time. Abhibhāsanti: facing, or having become delighted, they speak. And to show how they speak, ‘‘handa naccāma gāyāma, handa taṃ ramayāmase’’ is said.

170. Idaṃ: this place attained by me. Asokaṃ: without sorrow, because only forms, etc., that are desirable, pleasing, and agreeable are possible. From that very fact, because of constantly increasing delight, nandanaṃ. Tidasānaṃ mahāvanaṃ: the great and magnificent garden of the Tāvatiṃsa gods.

171. After speaking in a general way that such divine prosperity is only by the power of meritorious deeds, now showing it in a specific way, she says the verse ‘‘sukhaṃ akatapuññāna’’.

172. Again, speaking the Dhamma because of the desire of others to share in the divine state attained by herself, she says the concluding verse ‘‘tesaṃ sahabyakāmāna’’. Tesaṃ: of those Tāvatiṃsa gods. Sahabyakāmāna: by those desiring companionship, this is a sāmivacana in the sense of the agent. That which exists together is sahavya, its state is sahabya, just as the state of a hero is vīriya.

In this way, after the Elder revealed his own meritorious deeds to the goddess, he taught the Dhamma to her and her retinue, and having come from the deva-world, he announced that occurrence to the Blessed One. The Blessed One made that matter the basis of a talk and taught the Dhamma to the assembled gathering. That teaching was fruitful for the world with its devas.

The description of the Dāsī Vimāna is finished.

2. Lakhumā Vimāna Vannanā

Abhikkantena vaṇṇenā: the Lakhumā Vimāna. What was its origin? While the Blessed One was dwelling in Bārāṇasī, Kevattadvāra was the name of one gate of the city of Bārāṇasī; not far from that, the village that was established was also known as "Kevattadvāra." There, a certain woman named Lakhumā, faithful, confident, and wise, seeing the monks entering through that gate, having paid homage, taking them to her house, giving alms with a ladle, and through that familiarity, with faith increasing, having a hall built for seats, offers seats to the monks who enter there, provides drinking water and refreshments. And whatever boiled rice, gruel, and ḍāka exist in her house, she gives to the monks. Hearing the Dhamma in the presence of the monks, being established in the refuges and the precepts, being concentrated, taking up a meditation subject, urging on insight, because of having the fulfillment of supporting conditions, she soon became established in the fruit of stream-entry. She, after passing away in the latter part of her life, was reborn in a great mansion in the Tāvatiṃsa heaven; a thousand Apsarās were her retinue. There, experiencing divine prosperity, she wanders about rejoicing. The venerable Mahāmoggallāna, wandering on a divine tour, questioned her with the verses beginning "abhikkantena vaṇṇenā" everything is in the manner already stated. Therefore, it was said –

173.

‘‘With surpassing beauty, you stand, O goddess;
Illuminating all directions, like a medicinal herb, a star.

174.

‘‘By what do you have such beauty, by what does this succeed for you here;
And do those enjoyments arise for you, whatever are dear to the mind?

175.

‘‘I ask you, O goddess of great power, what merit did you do as a human being?
By what are you so radiant in power, and does your beauty illuminate all directions?’’

176.

‘‘That goddess, delighted, questioned by Moggallāna;
Asked a question, explained, the fruit of which action is this.’’

177.

‘‘Having come out of Kevattadvāra, my dwelling was;
To the disciples of the great sage, wandering there.

178.

‘‘Boiled rice, gruel, ḍāka, salt and sovīraka, I;
Gave to those who were upright, with a very clear mind.

179.

‘‘On the fourteenth, the fifteenth, and the eighth of the fortnight;
And on the special observance days, possessing the eight factors well.

180.

‘‘I observed the uposatha, ever restrained in the precepts;
Controlled, sharing, I dwell in the mansion.

181.

‘‘Abstaining from taking life, restrained from false speech;
Theft, transgression, and intoxicants are avoided.

182.

‘‘Delighting in the five precepts, skilled in the Noble Truths;
An upāsikā of the Buddha, the Blessed One, Gotama of glory.

183.

‘‘By that I have such beauty…pe… and my beauty illuminates all directions.’’

And, Bhante, with my words, you should bow with your head at the feet of the Blessed One, "Bhante, an upāsikā named Lakhumā bows with her head at the feet of the Blessed One." It is not surprising, Bhante, that the Blessed One would declare me in some fruit of recluseship. The Blessed One declared her in the fruit of once-returning.

177. There, kevaṭṭadvārā nikkhammā: at the place of coming out from Kevattadvāra.

178. Ḍāka: vegetables and curry made from rice-gruel and the like. Loṇasovīraka: a type of drink to be prepared with many ingredients such as grain juice and the like. Some also say "Ācāmakañjikaloṇūdaka."

At the end of the question and answer, she attained the fruit of once-returning through the Elder's Dhamma talk. The rest should be understood in accordance with the manner stated in the Uttarā Vimāna.

The description of the Lakhumā Vimāna is finished.

3. Ācāmadāyikā Vimāna Vannanā

Piṇḍāya te carantassā: the Ācāmadāyikā Vimāna. What was its origin? The Blessed One was dwelling in Rājagaha, in the Veḷuvana, the Kalandakanivāpa. At that time, a certain family in Rājagaha was afflicted by a plague. There, all the people died except for one woman. She, abandoning the house and all the wealth and grain inside the house, fleeing out of fear of death, becoming destitute, went to another house and lived behind that house. In that house, the people, being compassionate, gave her leftover gruel, rice, and ācāma from the pots and pans. She maintained her livelihood by eating that.

At that time, venerable Mahākassapa, having attained Nirodha-samāpatti for a week, arose from it and, thinking, "Whom shall I favor today with the acceptance of alms, and liberate from misfortune and suffering?" saw that woman nearing death, whose deed leading to hell had found its opportunity. (He thought,) "If she gives me the rice-gruel she has obtained herself, she will be reborn in the Nimmānarati deva-world. Thus, having freed her from the fate of hell, I will create heavenly bliss for her." So, in the forenoon, having dressed, and taking his bowl and robe, he went towards her dwelling place. Then Sakka, the king of the gods, in an unrecognizable disguise, offered divine food of various flavors and curries. Knowing this, the Elder refused (saying), "Kosiya, you are doing a good deed, but why do you do this? Do not plunder the wealth of the wretched and miserable!" and stood in front of that woman.

Seeing the Elder, she thought, "This Elder is of great power, but there is no suitable food or edible thing to give to him here. And this sour gruel, contained in a soiled vessel, covered with dust and grit, unsalted, cold, and tasteless, is but a small amount. I dare not give such a thing to him." But she said, "Please accept it." The Elder stood without retreating even the space of placing one foot. Householders offered alms, but the Elder did not accept them. That unfortunate woman, knowing that he had come there for the sake of favoring her, desiring to accept only what belonged to her, with a gladdened heart and showing respect, poured that sour gruel into the Elder's bowl. The Elder, to increase her faith, showed the manner of eating. People prepared a seat. The Elder sat there, ate and drank that sour gruel, and, withdrawing his hand from the bowl, gave thanks, and said to that unfortunate woman, "In the third existence from this, you were my mother," and departed. She, having produced exceeding faith in the Elder, at the first watch of that night, died and was reborn into the company of the Nimmānarati gods. Then Sakka, the king of gods, knowing of her death, considering, "Where was she reborn?" and not seeing her in the Tāvatiṃsa world, approached venerable Mahākassapa in the middle watch of the night, asking about her place of rebirth –

185.

"As you were wandering for alms, silent and standing still,
A poor and wretched woman, not having her own house,

186.

"Who gave you sour gruel, with faith from her own hands,
Having abandoned the human body, to which direction has she gone?" –

He spoke these two verses.

185. There, piṇḍāya means for the purpose of alms-food. Tuṇhībhūtassa tiṭṭhato this shows the manner of wandering for alms, meaning standing still intending (to receive something). Daliddā means poor. Kapaṇā means wretched. With "Daliddā" he shows her lack of wealth; with "kapaṇā" he shows her lack of relatives. Parāgāraṃ apassitā means relying on another's house, living relying on the outer covering of others' houses.

186. Kaṃ nu sā disataṃ gatā means, in dependence on being born in which of the six sensual deva-worlds has she gone to which direction. Thus, Sakka, not seeing her in the two lower deva-worlds, wondering (if) "having been favored in that way by the Elder, she is a sharer in great divine wealth, and yet is not seen," asks, being in doubt.

Then the Elder (said) to him –

187.

"As I was wandering for alms, silent and standing still,
A poor and wretched woman, not having her own house,

188.

"Who gave me sour gruel, with faith from her own hands,
Having abandoned the human body, freed from here, passed away.

189.

"Those called Nimmānarati, are devas of great power;
There that happy woman, giver of sour gruel, rejoices." –

Answering in the very manner of the question, he told of her place of rebirth.

188. There, vippamuttā means freed, gone away, from that wretchedness of the human state, from the practice of supreme compassion.

189. Modatācāmadāyikā means the giver of mere sour gruel, even she rejoices with divine wealth in the fifth sensual heaven. See, indeed, the field-property (khetta) bears fruit, he shows.

Again, Sakka, hearing of the great fruitfulness and great benefit of that gift, praising him –

190.

"Oh, a gift by a wretched one, well-established in Kassapa;
By a gift of what was brought from another, indeed, the offering was successful.

191.

"If a woman, beautiful in all her limbs, were to cause great dominion,
Of a wheel-turning king, and were pleasing to her husband;
A sixteenth part of that sour-gruel-gift, she is not worth.

192.

"A hundred thoroughbred horses, a hundred horse-drawn chariots;
A hundred thousand maidens, adorned with loosened jeweled earrings;
A sixteenth part of that sour-gruel-gift, they are not worth.

193.

"A hundred elephants born in Himavat, with tusks like plough-shafts, strong;
With golden trappings, adorned bodies, wearing golden ornamental cloths;
A sixteenth part of that sour-gruel-gift, they are not worth.

194.

"Even if one were to cause sovereignty over the four continents;
A sixteenth part of that sour-gruel-gift, it is not worth" – he said;

190. There, aho is a particle in the sense of wonder. Varākiyā means by a wretched one. Parābhatena means brought from another, meaning obtained from another's house by gleaning. Dānena means by the gift, the offerable thing, of mere sour gruel. Ijjhittha vata dakkhiṇā means the offering, the gift, oh, it was successful, oh, it was very fruitful, very radiant, very extensive, is the meaning.

191. Now, to show that "even the woman-jewel etc. do not approach even a hundredth part or a thousandth part of that gift," the (words) "yā mahesittaṃ kāreyya" etc. were said. There, sabbaṅgakalyāṇī means beautiful, lovely, fair, in all limbs or causes, with all major and minor limbs, spoken of as "not too tall, not too short, not too thin, not too fat, not too dark, not too fair, surpassing human color, attaining divine color." Bhattu cānomadassikā means of pleasing appearance, exceedingly beautiful, lovely, to her husband. Etassācāmadānassa, kalaṃ nāgghati soḷasi means, making sixteen parts of the fruit of this gift of sour gruel, given by her, even a sixteenth part, reckoned as a sixteenth part after again making sixteen parts of one part, is not worth, does not experience, does not obtain, the state of being a woman-jewel of a wheel-turning king. "A nikkha is fifteen dharanas of gold," they say; "a hundred dharanas," others (say).

193. Hemavatā means born in Himavat, or of Himavat origin. For they are large, endowed with strength and vigor. Īsādantā means having teeth like a chariot-pole, teeth slightly bent downward, is the meaning. By that, he prevents the state of having large canines. Urūḷhavā means growing with strength, vigor, and prowess, able to bear a great burden of warfare, is the meaning. Suvaṇṇakacchā means having a golden neck-covering. With "kaccha" he speaks of everything suitable for an elephant. Hemakappanavāsasā means endowed with elephant-trappings and arm-ornaments etc. inlaid with gold.

194. Catunnamapi dīpānaṃ issaraṃ means sovereignty over the four great continents, Jambudīpa etc., surrounded by two thousand minor islands. By that, he speaks of the entire glory of a wheel-turning king, radiant with the seven jewels. What (is said) here is just as in the way said below.

Here, venerable Mahākassapa, the Elder, announced to the Blessed One all that was said by Sakka, the king of gods, himself. The Blessed One, making that the starting point, extensively taught the Dhamma to the assembled company. That teaching was fruitful for the great multitude.

The description of the Ācāmadāyikā Vimāna is finished.

4. The Caṇḍāli Vimāna Description

Caṇḍāli vanda pādānī means the Caṇḍāli Vimāna. What is its origin? The Blessed One, dwelling in Rājagaha, at dawn, having attained the Great Compassion Attainment, customary for Buddhas, and rising up, looking out at the world, saw a certain old caṇḍāli, dwelling in the caṇḍāla settlement in that very city, with dwindling life, whose deed leading to hell was presenting itself. He, with his mind roused by great compassion, thinking, "Having caused her to do a deed leading to heaven, having prevented her going to hell by that, I will establish her in heaven," entered Rājagaha for alms with a great Saṅgha of bhikkhus. At that time, that caṇḍāli, leaning on a staff, going out from the city, saw the Blessed One coming and stood facing him. The Blessed One also stood in front, as if preventing her going. Then, venerable Mahāmoggallāna, knowing the mind of the Teacher, and also the wasting away of her life, directing her to venerate the Blessed One –

195.

"Caṇḍāli, venerate the feet of Gotama, the famous one;
Indeed, out of compassion for her, the seventh seer stood.

196.

"Make your mind very serene, towards the Arahant, the such one;
Quickly, with hands together, venerate, your life is short" – he spoke these two verses;

195. There, caṇḍāli he addresses her with the name derived from her caste. Vandā means venerate. Pādānī means the feet, the refuges of the world with its devas. Tameva anukampāyā means just for the sake of favoring her, with the intention of preventing her going to the states of woe and causing her to be reborn in heaven. Aṭṭhāsī means having not even entered the city, he stood. Isisattamo means the best, the most excellent, of the world's trainee-seers, perfected-seers, and Paccekabuddha-seers, or (it means) the seventh of the Buddha-seers, Vipassī etc., is isisattamo.

196. Abhippasādehi manaṃ means, "the Blessed One is a Fully Enlightened One," make your mind serene. Arahantamhi tādinī means in the Arahant, the such, because of being far from defilements, because of the killing of those very enemies, because of the destruction of the spokes of the wheel of Saṃsāra, because of being worthy of offerings, and because of the absence of secrecy in doing evil, (he is) an Arahant, the such because of attaining suchness in regards to what is desired etc. Khippaṃ pañjalikā vandā means quickly, with hands raised together, venerate. Why? Parittaṃ tava jīvitaṃ, because of being of a nature to break up even now, your life is short, very little.

Thus, the Elder, extolling the qualities of the Blessed One with two verses, standing in his own power, and also arousing her by the exposition of her dwindling life, directed her to venerate the Teacher. And she, having heard that, with agitation arisen, just with a serene mind towards the Teacher, having venerated with the five-point prostration, having done the añjali and bowing down, stood with a one-pointed mind, with joy gone towards the Buddha. The Blessed One, (thinking) "this much is enough for her going to heaven," entered the city with the Saṅgha of bhikkhus. Then a furious cow, running from there at a young calf, struck her with its horn and deprived her of life. To show all that, the compilers –

197.

"Urged on by him who has developed (compassion), the one bearing his final body;
The caṇḍāli venerated the feet of Gotama, the famous one.

198.

"Then a cow killed her, the caṇḍāli standing with hands together;
Bowing down to the perfectly enlightened one, the light-maker in the darkness" – spoke these two verses;

198. There, pañjaliṃ ṭhitaṃ namassamānaṃ sambuddhaṃ means even after the Blessed One had gone, being concentrated with joy having the Buddha as its object, standing bowing down, raising her hands together as if in his presence. Andhakāre means in the world darkened by the darkness of ignorance and by all the darkness of defilements. Pabhaṅkaraṃ means the maker of the light of knowledge.

Having passed away from there, she was reborn in the Tāvatiṃsa heaven, and a hundred thousand nymphs became her retinue. On that very day, she came with her celestial mansion, descended from it, approached the venerable Mahāmoggallāna, and paid homage. To illustrate this:

199.

"Arahant with taints destroyed, free from passion, unshakeable,
Alone, seated in seclusion in the forest;
Having attained divine power, I approach and pay homage to you,
O hero, great in glory."

Thus spoke the deity. The Elder asked her:

200.

"Golden-hued, radiant, of great splendor,
Having descended from a celestial mansion of varied designs;
Surrounded by a throng of nymphs,
Who are you, fair deity, that pays homage to me?"

200. Here, jalitā means blazing, shining with the radiance of her own body and the brilliance of her garments and ornaments. Mahāyasā means having a great retinue. Vimānamoruyhā means having descended from the celestial mansion. Anekacittā means endowed with diverse thoughts. Subhe means possessing fair qualities. Mama means to me.

Thus questioned by the Elder, she replied again:

201.

"Venerable sir, I am Caṇḍālī,
Sent by you, the hero;
I paid homage to the feet of the Arahant,
Of Gotama, the glorious one.

202.

"Having paid homage to his feet,
I passed away from the Caṇḍāla birth;
I have arisen in a celestial mansion, beautiful in every way,
In Nandana.

203.

"A hundred thousand nymphs,
Stand attending upon me;
Among them, I am the most excellent, the best,
In beauty and glory.

204.

"Having performed abundant meritorious deeds,
Mindful and recollecting;
I have come to pay homage, venerable sir, to the compassionate Muni in the world."

She spoke these four verses.

201-4. Here, pesitā means urged to pay homage by saying, "Caṇḍāli, pay homage to the feet," etc. Although that meritorious act of homage was limited in terms of the moment of its occurrence, it was exceedingly great due to the greatness of the field and the greatness of the fruit. Therefore, she says, ‘‘pahūtakatakalyāṇā’’ meaning "having performed abundant meritorious deeds". Similarly, referring to the clarity of wisdom and mindfulness at the moment of the arising of joy with the Buddha as the object, she says, ‘‘sampajānā paṭissatā’’ meaning "mindful and recollecting." Again –

205.

"Having said this, Caṇḍālī,
Grateful and thankful;
Having paid homage to the feet of the Arahant,
She vanished right there."

This verse was placed by the compilers.

205. Here, caṇḍālī is said considering that she was formerly a Caṇḍālī, and this is customary in the deva-world, where usage follows established conventions in the human world. The rest is as previously stated.

The venerable Mahāmoggallāna then reported this occurrence to the Blessed One. The Blessed One made that event the basis and taught the Dhamma to the assembled company, and that teaching was beneficial to the great multitude.

The Explanation of the Caṇḍālī Celestial Mansion is Concluded.

5. The Explanation of the Bhadditthī Celestial Mansion

Nīlā pītā ca kāḷā cā refers to the Bhadditthī celestial mansion. What is its origin? The Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, in the city of Kimilā, there was a householder's son named Rohaka, faithful, devoted, and accomplished in virtue and conduct. In that same city, in a family of similar great wealth, there was a girl who was faithful, devoted, and naturally beautiful, hence her name Bhaddā. Rohaka's parents arranged for that girl and brought her in marriage at an auspicious time. Both of them lived harmoniously. Due to her perfection in conduct, she was known and famous in that city as "Bhadditthī" (Auspicious Woman).

At that time, the two chief disciples, each with a retinue of five hundred bhikkhus, were traveling through the country and arrived at Kimilā. Rohaka, knowing of their arrival there, became joyful and approached the Elders, paid homage, invited them for the next day, and on the following day, satisfied them and their retinue with delicious food, both hard and soft. After hearing the Dhamma taught by them, together with his wife and children, he took refuge in the Triple Gem, adhering to their advice, and undertook the five precepts. His wife, however, observed the Uposatha on the eighth, fourteenth, and fifteenth days of the fortnight, and especially on the days of the Pāṭihāriya-pakka (Special Observance Fortnight), and she was particularly accomplished in virtue and conduct, and was favored by the deities. By that very favor of the deities, she refuted the false accusation that had fallen upon her and became exceedingly famous in the world for her perfectly pure virtue and conduct.

While she was residing in Kimilā, her husband, who was living in Takkasilā for the sake of trade, was persuaded by his friends to indulge in a festival celebration when he felt festive during the holiday. The household deity, by her divine power, brought her there and united her with her husband. By that union, she became pregnant, and the deity returned her to Kimilā. Gradually, her pregnancy became apparent, and she was suspected of adultery by her mother-in-law and others. That same deity, by her power, as if inundating Kimilā with a great flood of the Ganges, caused a wave to rise and, with a declaration of truth preceded by a firm resolve indicative of her chastity, turned back the swiftly rising wave of the Ganges that was rushing upon her, thus also averting danger. Although she had reunited with her husband, she was still suspected by him, just as before by her mother-in-law and others in Takkasilā. By presenting the signet ring with the name inscribed, which he had given her, she dispelled that suspicion and became respected by her husband's relatives and the general public. Therefore, it was said, "She became exceedingly famous in the world for her perfectly pure virtue and conduct."

Later, she passed away and was reborn in the Tāvatiṃsa heaven. When the Blessed One went from Sāvatthi to the Tāvatiṃsa heaven and sat on the paṇḍukambala stone at the foot of the Pāricchatta tree, and the assembly of devas approached the Blessed One, paid homage, and sat down 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 brahmas gathered from the ten thousand world-systems, asking about the meritorious deed done by that devi, spoke the following verses:

206.

"Blue, yellow, and black,
Madder, and also red;
Of various hues,
Surrounded by filaments.

207.

"A garland of mandārava flowers,
You wear upon your head;
These trees do not exist in other realms,
O wise one.

208.

"By what have you attained this body,
Resplendent in Tāvatiṃsa?
Deity, when asked, declare,
What is the fruit of which deed?" – He said.

206-7. Here, in nīlā pītā ca kāḷā ca, mañjiṭṭhā atha lohitā, the word ca is a collection of meanings already stated, and it should be connected individually with each phrase, such as nīlā ca pītā ca. Atha is a particle in the sense of añña (other), thus including the unmentioned colors such as white. The word iti should be understood as implied and unstated. The word ca can also be a collection of meanings not yet stated. Atha is a particle in the sense of the word iti. In uccāvacānaṃ vaṇṇānaṃ, the elision of the विभक्ति (inflection) should be noted in uccāvacānaṃ, meaning of various colors, of different kinds. Or vaṇṇānaṃ can mean of those possessing color. Kiñjakkhaparivāritā means surrounded by filaments. This is a possessive singular form. This is what is said: "Blue, yellow, black, madder, and red, and also other colors such as white—you, O devi, wear on your head a garland of mandārava flowers, made of them, surrounded by filaments of such various colors, of such varied shapes, or those possessing color as stated above, being produced from mandārava trees."

‘‘nayime aññesu kāyesu, rukkhā santi sumedhase’’ was said. There, ime is construed as "These trees with flowers, endowed with the qualities of color, shape, etc., as described, do not exist." Kāyesū means in the deva realms. Sumedhase means O you of beautiful wisdom.

nīlā means blue-hued by virtue of indanīla, mahānīla, and other jewel-gems. Pītā means yellow-hued by virtue of puppharāga, kakketana, pulaka, and other jewel-gems, as well as the color of siṅgī gold. Kāḷā means black-hued by virtue of asmakaupala and other jewel-gems. Mañjiṭṭhā means madder-hued by virtue of jotirasa, gomuttaka, gomedaka, and other jewel-gems. Lohitā means red-hued by virtue of padumarāga, lohitaṅka, coral, and other gems. Some, however, connect the words nīlā etc. with "trees" (rukkhā), saying "nīlā rukkhā" etc. For trees, being covered with flowers of blue and other colors, acquire the usage of blue, etc., due to association with blue, etc. Therefore, by them, the construction should be made thus: "nīlā…pe… lohitā…pe… nayime aññesu kāyesu rukkhā santi sumedhase, yato tvaṃ uccāvacānaṃ vaṇṇānaṃ kiñjakkhaparivāritānaṃ mandāravānaṃ pupphānaṃ mālaṃ dhāresīti." There, the first method is the indication of the unique nature of the trees by praising the flowers endowed with specific characteristics of color, etc., as seen, and the second method is the indication of the unique nature of the flowers by indicating the non-unique nature of the trees. In the first method, the colors, etc., are taken in their own form; in the second method, they are taken through dependence—this is the distinction between them.

208. Kenā means by what meritorious deed? The construction is, kāyaṃ tāvatiṃsaṃ (by what meritorious deed [did you attain] the Tāvatiṃsa body?). Pucchitācikkhā means being asked, you should declare, you should tell.

Being thus asked by the Blessed One, that deity explained with these verses:

209.

"As Bhadditthī they knew me,
A female lay-follower in Kimilā;
Endowed with faith and virtue,
Always delighting in sharing.

210.

"Clothing and food,
Shelter and lighting;
I gave to the upright,
With a clear mind.

211.

"On the fourteenth, fifteenth,
And the eighth day of the fortnight;
And the Special Observance Fortnight,
Fully endowed with eight factors.

212.

"I observed the Uposatha,
Always restrained in virtue;
By restraint and sharing,
I attained this celestial mansion.

213.

"Abstaining from killing living beings,
Restrained from false speech;
Theft and adultery,
And alcoholic drinks are far from me.

214.

"Delighting in the five precepts,
Skilled in the Noble Truths;
A female lay-follower of the Seeing One,
Living diligently;
Having made merit, having done good, having passed away from there,
I wander in Nandana, self-luminous.

215.

"I gave food to bhikkhus,
Compassionate and wishing the greatest good,
A pair of ascetics, great sages;
Having made merit, having done good, having passed away from there,
I wander in Nandana, self-luminous.

216.

"The eight-factored, immeasurable, bringing happiness,
Uposatha I constantly observed;
Having made merit, having done good, having passed away from there,
I wander in Nandana, self-luminous."

209-214. There, bhadditthikāti maṃ aññaṃsu, kimilāyaṃ upāsikā means "Because of her perfection in conduct, her averting of the great flood of pride through the act of truth, and her unbroken virtue, the residents of Kimilā knew me as 'Bhadditthikā Upāsikā,' for this woman is auspicious and beautiful." Saddhā sīlena sampannātiādi, being of the same meaning as stated below, is self-explanatory.

katāvāsā means "having established a dwelling of good conduct." For good conduct is called "a dwelling of happiness" because it is the cause of a happy dwelling for oneself and in the future. Therefore, she says katakusalā meaning "having done good."

215. Having spoken of her meritorious donation in a place not previously touched, now, to show its connection to a good rebirth, the passage beginning with "bhikkhū cā" is stated. There, bhikkhū means bhikkhus, due to the absence of any remaining defilements. Paramahitānukampake means one who favors and helps with the ultimate benefit, such as the benefit visible in this life. Abhojayi means she fed them with excellent food. Tapassiyuga means a pair who are tapassi, because they have utterly destroyed all defilements by scorching them with the supreme tapas. Mahāmuni means, for that very reason, they are great sages, or because a great sage (muni) is one who precisely delimits his vast domain with great knowledge. All this he says in reference to the two chief disciples.

216.Aparimitaṃ sukhāvaha means, without eliding the nasal consonant. Because it is said, "Indeed, monks, it is not easy to attain by description how far the heavens extend in happiness" (M. iii, 255), therefore, by its own power, it brings about immeasurable happiness, beyond even the words of the Blessed One; it brings about happiness. Satata means always. Without letting that particular Uposatha observance day pass, or by making that particular Uposatha observance day complete and unbroken, it is always bringing happiness. The rest is as stated below.

Then the Blessed One, having taught the Abhidhamma Piṭaka for three months to the assemblies of devas and brahmas residing in the ten thousand world-systems, headed by Mātudeva-putta, came to the human world and described the Bhadditthivimāna to the bhikkhus. That teaching was beneficial to the assembled company.

The Commentary on the Bhadditthivimāna is concluded.

6. Commentary on the Soṇadinnāvimāna

Abhikkantena vaṇṇenā refers to the Soṇadinnāvimāna. What is its origin? The Blessed One was dwelling at Sāvatthi in Jeta's Grove. At that time, in Nāḷandā, there was a female lay follower named Soṇadinnā, faithful and devoted, who respectfully attended to the bhikkhus with the four requisites, and who observed the eight-precept Uposatha, maintaining perfectly pure and constant morality. Having obtained an opportunity for hearing the Dhamma, and being endowed with supporting conditions, she strengthened the practice of the four truths and became a sotāpanna. Then, struck by a certain disease, she died and was reborn in the Tāvatiṃsa heaven. The venerable Mahāmoggallāna—

217.

"With surpassing beauty, you stand, O deity,
Illuminating all directions, like the stars or a medicinal herb.

218.

"What makes you so beautiful? What makes you prosper here?
And are there pleasures arising for you, whatever delights the mind?

219.

"I ask you, deity of great power, what merit did you do as a human being?
By what have you such radiant glory, and your beauty shines in every direction?"—

Asked with these three verses.

220.

"That deity, delighted, questioned by Moggallāna,
Replied to the question, (revealing) of what action this is the fruit."

221-226.

"They knew me as Soṇadinnā…pe… of Gotama the glorious.

227.

"By that I have such beauty…pe… and my beauty shines in every direction."—

The deity explained. All that is as stated below.

The Commentary on the Soṇadinnāvimāna is concluded.

7. Commentary on the Uposathāvimāna

Abhikkantena vaṇṇenā refers to the Uposathāvimāna. Here, in the origin story, the only difference is that there was a female lay follower named Uposathā in Sāketa; the rest is similar to the previous vimāna. Therefore it was said—

229-231.

"With surpassing beauty…pe…
And your beauty shines in every direction."

232.

"That deity, delighted…pe… of what action this is the fruit."

233-238.

"They knew me as Uposathā, a female lay follower in Sāketa…pe…
A female lay follower of the Seeing One, Gotama the glorious.

239.

"By that I have such beauty…pe…
And my beauty shines in every direction."—

The deity explained. Then, showing one of her faults—

241.

"Hearing often of Nandana, desire arose in me;
Fixing my mind there, I was reborn in Nandana.

242.

"I did not heed the Teacher's word, the kinsman of the sun, the Buddha;
Fixing my mind on what is inferior, I am afterwards remorseful."— She spoke these two verses;

233. There, uposathāti maṃ aññaṃsū means "people knew me by this name, 'Uposathā'." Sāketāyaṃ means in the city of Sāketa.

241. Abhikkhaṇa means frequently. Nandanaṃ sutvā means having heard of the various kinds of heavenly wealth in Nandana Grove in the Tāvatiṃsa heaven, saying, "It is like this and like that." Chando means either the wholesome desire that is the cause of meritorious action that produces that, or the desire of craving that is the aspiration for rebirth there. Udapajjathā means arose. Tatthā means in the Tāvatiṃsa heaven; for it speaks of that deva-world even with the designation "Nandana." Upapannāmhī means I was reborn, generated.

242. Nākāsiṃ satthu vacana means "I did not do the word of the Teacher," meaning I did not abandon desire and lust for existence, as in "Monks, I do not praise even a little bit of existence" (A. i, 320-321). Because the Gotama clan is the same as the clan of the sun, and the Blessed One is also of the Gotama clan, it is said, ‘‘buddhassādiccabandhuno’’, "kinsman of the sun, the Buddha," due to being of the same clan. Or, the friend of the sun is ādiccabandhu, the Blessed One. Because, in dependence on that, he was born of that noble lineage, or the sun is a friend, a direct son of his, therefore ādiccabandhu is the Blessed One. Thus it was said—

"He who dispels the darkness and gloom,
Shining, radiant, with rising energy;
May Rāhu not swallow (me) wandering in the sky,
Free me, O sun, from Rāhu’s power." (S. i, 51);

Hīne means inferior. She speaks in reference to her delight in existence. Sāmhī means "I am."

Thus, when that deity declared the remorse that arose concerning her delight in existence, the Elder, by way of explaining that the duration of existence is limited, and that it is easier to cross over the suffering of the cycle of rebirths by remaining in the state of being a human being, and that the state of being one of extinguished āsavas is of great benefit, consoled her, saying—

243.

"How long, Uposathā, do you stay in this vimāna?
Tell me, deity, if you know the extent of your life-span."—

He spoke this verse. Then she—

244.

"Sixty-thousand years, and three hundred million years;
Having stayed here, great sage, when I fall from here, I will go to
Association with humans."— Said;

Then the Elder—

245.

"Do not fear, Uposathā, you have been declared by the Fully Awakened One;
You have attained the state of sotāpanna, your bad destinies are destroyed."—

He encouraged her with this verse.

243-4. There, kīva ciranti means how much time. Idhā means in this deva-world, or here in this vimāna. Āyu no means life-span, no is merely a particle. Or, the long or short duration of life-span; alternatively, it means if you know the extent of life-span. Mahāmunī addresses the Elder.

245. Mā tvaṃ uposathe bhāyī means, "O good Uposathā, do not fear." Why? Because sambuddhenāsi byākatā, "you have been declared by the Fully Awakened One." As what? Sotāpannā visesayī meaning "you have attained the state of sotāpanna." Having attained and realized the distinction known as the path and its fruition, therefore pahīnā tava "destroyed are all your duggatī," bad destinies. Having also attained this distinction, therefore visesayi. The rest is as stated above.

The Commentary on the Uposathāvimāna is concluded.

8-9. Commentary on the Niddā-Suniddāvimāna

The eighth and ninth vimānas have their origin in Rājagaha. In the origin story, one should say, in accordance with the order, "There was a female lay follower named Niddā…pe… of Gotama the glorious. By that I have such beauty…pe… there was a female lay follower named Suniddā." The rest is as stated above. In the verses also, there is nothing new. Thus, in some books, the Pali is set in the style of peyyāla. Therefore it was said—

246.

"With surpassing beauty…pe…
And your beauty shines in every direction."

247.

"That deity, delighted…pe… of what action this is the fruit."

248.

"They knew me as Niddā, a female lay follower in Rājagaha…pe…
Of Gotama the glorious.

256.

"By that I have such beauty…pe… and my beauty shines in every direction."

258.

"With surpassing beauty…pe… shines in every direction."

261.

"That deity, delighted…pe….

262.

"They knew me as Suniddā, a female lay follower in Rājagaha…pe…
Of Gotama the glorious.

268.

"By that I have such beauty…pe…
And my beauty shines in every direction."

The Commentary on the Niddā-Suniddāvimāna is concluded.

10. Commentary on the Paṭhamabhikkhādāyikāvimāna

Abhikkantena vaṇṇenā refers to the Bhikkhādāyikāvimāna. What is its origin? The Blessed One was dwelling at Sāvatthi in Jeta's Grove. At that time, in Uttaramadhurā, there was a certain woman who was near the end of her life, likely to be reborn in a woeful state. The Blessed One, arising at dawn from the Great Compassion meditation, surveying the world, saw that woman likely to be reborn in a woeful state. His mind stirred by great compassion, desiring to establish her in a good destiny, he, alone and without a second, went to Madhurā. Having gone there, in the forenoon, having dressed, taking his bowl and robe, he entered the city for alms. At that time, that woman, having prepared food in her house, setting it aside in one place, taking a pot, went to the bathing place for water, and having bathed, taking water with the pot, was going to her house. Seeing the Blessed One on the road, she said, "Venerable sir, have you received alms?" When the Blessed One said, "I will receive," knowing he had not yet received, she put down the pot, approached the Blessed One, and paying homage, said, "Venerable sir, I will give alms, please accept." The Blessed One accepted by remaining silent. Knowing the Blessed One's acceptance, she went ahead and spread out a seat in a prepared, swept space, waiting for the Blessed One to enter. The Blessed One, entering the house, sat on the prepared seat. Then she fed the Blessed One. The Blessed One, having finished his meal, withdrawing his hand from the bowl, gave her a teaching of rejoicing and departed. Having heard the rejoicing, experiencing no small joy and happiness, not abandoning the joy focused on the Buddha until he was out of sight, she stood paying homage. After only a few days had passed, she died and was reborn in the Tāvatiṃsa heaven, and a thousand nymphs were her attendants. The venerable Mahāmoggallāna—

270.

"With surpassing beauty…pe… like the stars or a medicinal herb.

271.

"What makes you so beautiful…pe…
And your beauty shines in every direction?"— Asked with these verses;

273.

"That deity, delighted…pe… of what action this is the fruit."

274.

"I, among humans, a human being,
In a former birth, in the human world.

275.

"I saw the Buddha, stainless, serene, and untroubled;
To him I gave alms, devoted, with my own hands.

276.

"By that I have such beauty…pe…
And my beauty shines in every direction."—

The deity explained. The rest is easy to understand, as the meaning is the same as previously stated.

The description of the First Almsgiver's Mansion is complete.

11. Description of the Second Almsgiver's Mansion

Abhikkantena vaṇṇenā means the Second Almsgiver's Mansion. What is its origin? The Buddha was staying in Rajagaha. There, a certain woman, faithful and serene, saw a certain khīṇāsava Elder going for alms and, inviting him into her house, gave him food. Later, she died and was reborn in the Tāvatiṃsa heaven. The rest is similar to the previous mansion.

278.

“With surpassing beauty…pe… she illuminates all directions.”

281.

“That deity, delighted…pe… by what action is this the fruit?”

282.

“I, among humans, a human being…pe…
And my complexion illuminates all directions.”

The description of the Second Almsgiver's Mansion is complete.

Thus, in the Paramatthadīpanī, the commentary on the Khuddaka Nikāya, in the Vimānavatthu,

the meaning of the second Cittalata Vagga, adorned with eleven stories,

is complete.

3. Pāricchattaka Vagga

1. Description of the Magnificent Mansion

uḷāro te yaso vaṇṇo means the Magnificent Mansion. What is its origin? The Buddha was staying in Rajagaha, in the Bamboo Grove, the Squirrels' Sanctuary. At that time, in Rajagaha, in the family who were attendants of Venerable Mahāmoggallāna, there was a girl who was inclined to generosity and delighted in sharing alms. Whatever food, hard or soft, arose in that house before the meal, she would give half of what she received as her share, and she would consume half herself; she would not eat without giving. Even if she did not see anyone worthy of a gift, she would set it aside and give it when she saw someone, and she would certainly give to beggars. Then her mother, delighted and pleased that "my daughter is inclined to generosity and delighted in sharing alms," would give her twice as much. And when she made a distribution from one portion, she would give her another, and she would make a distribution from that as well.

As time passed in this way, when she came of age, her parents gave her to a young man in another family in that same city. But that family was of wrong view, faithless, and unappeased. Then Venerable Mahāmoggallāna, wandering for alms in Rajagaha in regular sequence, stood at the door of the daughter’s in-laws’ house. Seeing him, the girl, with a serene mind, invited him in, saying, "Enter, Bhante." After paying homage, not seeing the cake that her mother-in-law had placed there, she confidently took it, thinking, "I will tell her and get her approval," and gave it to the Elder. The Elder, having given thanks, departed. The girl told her mother-in-law, "I gave the cake that you placed there to the Elder Mahāmoggallāna." Hearing that, she, seething with anger and not considering what was appropriate or inappropriate, grabbed a piece of firewood that was in front of her and struck her on the shoulder. She, weakened by her delicate nature and the exhaustion of her lifespan, was overcome by severe pain from that blow and, after only a few days, died and was reborn in the Tāvatiṃsa heaven. Even though she had other meritorious deeds, the alms she gave to the Elder especially came to her aid. Venerable Mahāmoggallāna, going there in the same way as described before –

286.

“Magnificent is your glory, your beauty illuminates all directions;
Nymphs dance and sing, divine sons are adorned.

287.

“They rejoice and attend upon you, deity, in your honor;
Golden are these mansions, these lovely ones of yours.

288.

“You are their sovereign, fulfilling all desires;
Of noble birth and great, you rejoice in the divine realm;
Deity, questioned, declare, by what action is this the fruit?”

He questioned with these three verses.

286. There, yaso means retinue. Vaṇṇo means the body's radiance, the glow of beauty. Since "uḷāro" (magnificent) is said specifically, it means that the deity's retinue-wealth and beauty-wealth are stated. Among those, after stating the beauty-wealth succinctly with "uḷāro te vaṇṇo," to show it extensively in terms of the object, he said "sabbā obhāsate disā," and after stating the retinue-wealth succinctly with "uḷāro te yaso," to show it extensively in terms of the substance, he said "nāriyo naccantī," etc. There, sabbā obhāsate disā means it shines in all directions, or it illuminates all directions, it brightens, is the meaning. Some explain the meaning of the word "obhāsate" as "obhāsante," by changing the word, but with that, the case ending of "vaṇṇenā" should be changed. "Vaṇṇena" is an instrumental case in the sense of a cause; the meaning is, by beauty as a cause. And when "sabbā disā" is used in the general sense of directions by way of kind, there is no purpose even by changing the word when the directions are expected. Here also, the word "alaṅkatā" should be brought in and connected. And in "devaputtā," the word "ca" (and) is understood by ellipsis. Therefore, the combination of nymphs and divine sons should be understood.

287.Modentī means they delight. Pūjāyā means for the purpose of honoring, or as a cause of honoring; the connection is, they dance and sing. Tavimānī means these are yours.

288.Sabbakāmasamiddhinī means enriched with all five strands of sense pleasure, or with all the things desired and wished for by you. Abhijātā means well-born. Mahantāsī means you are great, of great power. Devakāye pamodasī means in this divine realm, you rejoice with supreme joy, caused by divine fortune.

Having been asked thus by the Elder, that deity explained that matter –

289.

“I, among humans, a human being, in a former birth in the human world;
I was a daughter-in-law in an immoral family, among the faithless and stingy.

290.

“Endowed with faith and virtue, always delighting in sharing;
To one wandering for alms, I gave a cake.

291.

“Then I told my mother-in-law, ‘A samaṇa has come here;
I gave him a cake, gladly, with my own hands.’

292.

“At this, my mother-in-law reproached me, ‘You are undisciplined, you wretch;
You did not wish to consult me, “May I give to the samaṇa?”’

293.

“Then my mother-in-law, angered, struck me with a pestle;
She struck my shoulder and killed me; I could not live long.

294.

“I, at the breaking up of the body, freed from that, having passed away;
Have arisen into companionship with the Tāvatiṃsa gods.

295.

“By that, I have such beauty…pe…
And my complexion illuminates all directions.”

289. There, assaddhesu means among those lacking faith in the Triple Gem and faith in the results of actions, who are faithless, and among the kadariyesu (stingy), due to their stubborn miserliness, such as the mother-in-law, etc., I was endowed with faith and virtue, is the connection.

290-1.Apūvanti means a cake baked in a pot shard. Te is merely an expletive. Sassuyā ācikkhiṃ means the intention was both to inform her of the taking and for the sake of approval.

292.Itissā means here, assā is merely an expletive. Samaṇassa dadāmahanti means, I will give a cake to the samaṇa. Because you did not wish to consult me, therefore you are undisciplined, wretch, is how the mother-in-law reproached her, is the connection.

293.Pahāsīti means she struck. Kūṭaṅgacchi avadhi manti means here, kūṭanti means the shoulder, by the elision of the prior word; kūṭameva aṅganti kūṭaṅgaṃ, that which cuts the shoulder. Thus, having become overcome with anger, she killed me, she cut my shoulder; because of dying by that very assault, she killed me, is the meaning. Therefore, he said ‘‘nāsakkhiṃ jīvituṃ cira’’nti.

294.Vippamuttāti means well freed from that suffering. The rest is the same as previously stated.

The description of the Magnificent Mansion is complete.

2. Description of the Sugarcane-Giver's Mansion

Obhāsayitvā pathaviṃ sadevakanti means the Sugarcane-Giver's Mansion. What is its origin? The Buddha was staying in Rajagaha, etc., everything is similar to what was said in the previous mansion. But this is the distinction – here, sugarcane was given, and she was struck by her mother-in-law with a stool, and dying at that very moment, she was born in the Tāvatiṃsa heaven. On that very night, she came to attend upon the Elder, illuminating Vulture Peak like the moon, like the sun, and having paid homage to the Elder, standing respectfully with her hands clasped together to one side. Then the Elder –

296.

“Having illuminated the earth together with the gods, you outshine the moon and sun;
With beauty, and complexion, and glory, and splendor, like Brahmā among the gods, the thirty-three, together with Indra.

297.

“I ask you, garlanded with lotuses, adorned with jeweled ornaments, with skin like gold;
Adorned, wearing excellent garments, who are you, fair deity, who venerates me?

298.

“What meritorious deed did you do in the past, being a human being in a former birth?
A gift well-practiced, or virtue and self-restraint, by what have you attained a happy destiny, glorious one?
Deity, questioned, declare, by what action is this the fruit?”

He asked with these verses.

296-7.There, obhāsayitvā pathaviṃ sadevakanti, because of illuminating this earth, which consists of an area of land that has approached together with the gods, together with the sky, by means of the streams of light emitted from the slopes of Mount Sineru mingled with the rays of the moon and sun, having made it a single illumination, a single radiance, is the meaning. Having illuminated the earth, like the moon and sun, is the connection. Atirocasīti means you shine surpassing. But he says with what, like what, by what is that surpassing shining, ‘‘siriyā’’tiādi. There, siriyāti means by a special kind of beauty such as loveliness, etc. Tejasā means by one’s own power. Āveḷinīti means possessing a jewel-made flower garland.

Having been asked thus by the Elder, the deity explained with these verses –

299.

“Now, Bhante, you came to our house in this very village,
Then, with a serene mind and boundless joy, I gave you a piece of sugarcane.

300.

“And afterwards my mother-in-law questioned me, ‘Where did you throw the sugarcane, wretch?’
It was not thrown away, nor was it eaten by me; I myself gave it to the peaceful bhikkhu.

301.

“Is this your authority, or mine?’ Thus my mother-in-law reproached me;
Taking a stool, she struck me; from that, having passed away, I am a deity.

302.

“That deed, that meritorious act, was done by me; and I experience the pleasant result myself;
Together with the gods, we attend upon each other, we rejoice with the five strands of sense pleasure.

303.

“That deed, that meritorious act, was done by me; and I experience the pleasant result myself;
Guarded by the Lord of Gods, protected by the thirty-three, endowed with the five strands of sense pleasure.

304.