Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Collection of Minor Texts

Commentary on the Book of Stories about Divine Mansion

Introductory Discussion on the Undertaking of the Work

Therein, "mansions" means distinguished dwellings, the places of sport and residence of deities. For those, arisen through the power of their good conduct, by being endowed with the distinction of measure such as one yojana, two yojanas, and so on, resplendent with various jewels, of variegated colour and form, by the conjunction of surpassing beauty and by being distinctively worthy of honour, are called "mansions." The story of the mansions is the cause of the mansions - thus it is the Vimānavatthu, the teaching that proceeded by the method beginning with "Your chair is golden" and so on. And this is merely an illustration, because this teaching proceeded in dependence on the achievements of form, enjoyment, retinue, and so on of those deities, and the action that produced them. Or it should be understood as Vimānavatthu because of the state of being the cause of the action that is being experienced through the door of its result.

Now this - by whom was it spoken, where was it spoken, when was it spoken, and why was it spoken? It is said - For this Vimānavatthu proceeded in a twofold manner - By way of questioning and by way of answering. Therein, the verses of reply were spoken by those various deities, but the verses of questioning - some were spoken by the Blessed One, some by Sakka and others, and some by elder disciples. Therein too, for the most part, he who, for one incalculable aeon plus a hundred thousand cosmic cycles, accumulating the requisites of merit and knowledge for the state of chief disciple of the Buddha, the Blessed One, gradually fulfilling the perfections of a disciple, having reached the summit of the entire knowledge of the perfections of a disciple, attended by the distinction of virtues beginning with the six direct knowledges and the four analytical knowledges, established in the position of the second chief disciple, and established by the Blessed One in the foremost position among those possessing supernormal power - the Venerable Mahāmoggallāna; by him they were spoken.

And by the one who spoke, first, wandering on a journey in heaven for the welfare of the world, by way of questioning the deities in the heavenly world, then again having come from there to the human world, having combined together the question and answer for the purpose of making evident the fruit of merit to human beings, having declared it to the Blessed One, it was spoken to the monks; even though spoken by way of Sakka's questioning, and by the deities by way of answering that, it was spoken by the Elder Mahāmoggallāna himself. Thus spoken here 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 that, afterwards by the compilers of the scriptures who were reciting together the Teaching and discipline, having combined them together, it was placed in the classification as "Vimānavatthu" itself. This is for now the answer to the terms beginning with "by whom was it spoken" in brief and from the common standpoint.

But in detail, for the term "by whom was it spoken," the practice that should be approached by the Great Elder should be spoken of, beginning from the aspiration made at the feet of the Blessed One Anomadassī; but that has been explained in detail here and there in the commentaries of the scriptures, and should be understood according to the method that has come there. The answer to the terms beginning with "where was it spoken" from the uncommon standpoint will come according to the method of the explanation of the meaning of each respective mansion.

Yet others say - One day, when the Venerable Mahāmoggallāna had gone to a private place and was in seclusion, this reflection arose in his mind: "At present, human beings, even without the achievement of the basis, through the achievement of the field and the achievement of their own confidence of mind, having performed various meritorious deeds, reborn in the heavenly world, experience lofty success. What if I, wandering on a journey in heaven, having made those deities bodily witnesses, having had them tell of the merit accumulated by them and the fruit of merit attained by them, were to report that matter to the Blessed One. Thus my Teacher, as if raising up a full moon in the sky, showing the fruit of action directly to human beings, making clear the lofty fruitfulness even of small offerings by the power of faith that has reached its plane, making each respective mansion story the occasion, will set in motion a great teaching of the Teaching; that will be for the benefit, welfare, and happiness of many people, of gods and humans." He, having risen from his seat, having put on the red double cloth, having arranged another red double cloth on one shoulder, like a lightning creeper bearing streams of natural vermilion all around, and like a moving peak of Mount Añjana coloured by the radiance of the evening sun, having approached the Blessed One, having paid respect, seated to one side, having reported his own intention, permitted by the Blessed One, having risen from his seat, having paid respect to the Blessed One, having circumambulated keeping him to the right, having attained the fourth meditative absorption which is the foundation for direct knowledge, having emerged from that, by the power of supernormal power, at that very moment, having gone to the Tāvatiṃsa realm, he asked those various deities here and there about the meritorious action accumulated by them, and they told him. Then, having come to the human world, he reported all that to the Blessed One in the very manner as it had occurred there; the Teacher was approving of that. Thus, having made that the occasion, he taught the Teaching in detail to the assembly that had arrived.

But this Vimānavatthu, among the three Canons - the Canon of Monastic Discipline, the Canon of Discourses, and the Canon of the Higher Teaching - is included in the Canon of Discourses; among the five Collections - the Long Collection, the Middle Collection, the Connected Collection, the Numerical Collection, and the Minor Collection - is included in the Minor Collection; among the nine factors of the Dispensation - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, and catechism - is the classification of verse.

Thus, among the eighty-four thousand aggregates of the Teaching acknowledged by the treasurer of the Teaching, it is a classification of several aggregates of the Teaching. By chapter, the Chair Chapter, the Cittalatā Chapter, the Pāricchattaka Chapter, the Crimson Chapter, the Great Chariot Chapter, the Pāyāsi Chapter, and the Well-Placed Chapter - seven chapters. By story, in the first chapter seventeen stories, in the second eleven, in the third ten, in the fourth twelve, in the fifth fourteen, in the sixth ten, in the seventh eleven - without taking the intermediate mansions, eighty-five; but with taking them, twenty-three hundred stories; and by verse, one and a half thousand verses. Among its chapters, the Chair Chapter is the first; among the stories, the Golden Chair Story is the first; and of that too, the verse "Your chair is golden" is the first.

1.

Women's Mansions

1.

The Chapter on Thrones

1.

Commentary on the First Chair Mansion

1-7. Therein, this is the occasion of the first story - While the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park, when an incomparable gift had been offered by King Pasenadi of Kosala to the Community of monks headed by the Buddha for seven days, and correspondingly by the great millionaire Anāthapiṇḍika for three days, and likewise when a great gift had been given by Visākhā the great female lay follower, the occurrence of the incomparable gift became well-known throughout the entire Indian subcontinent. Then the great multitude raised a discussion here and there: "Will a gift become of greater fruit only through the relinquishment of lofty wealth, or also through relinquishment in accordance with one's own means?" The monks, having heard that discussion, reported it to the Blessed One. The Blessed One said: "Not, monks, by the achievement of the gift alone will a gift become of greater fruit, but rather by the achievement of confidence of mind and the achievement of the field; therefore even a mere handful of broken rice, even a mere rag, even a mere mat of grass and leaves, even a mere measure of cattle-urine and yellow myrobalan, established upon a person worthy of offerings with a clear mind - that too will become of greater fruit, of great brightness, of great pervasion." For thus it was said by Sakka, the lord of the gods -

Now that talk became widespread throughout the entire Indian subcontinent. People gave gifts according to their means to ascetics, brahmins, the destitute, travellers, paupers, and beggars; they set out drinking water in the courtyards of their houses; they placed seats at the gateways. And at that time a certain elder who walked for almsfood, with pleasing going forward and going back, looking ahead and looking around, bending and stretching, with eyes downcast, accomplished in deportment, walking for almsfood, when the time was approaching, arrived at a certain house. There a certain daughter of a good family, faithful and devoted, having seen the elder, with respect and esteem arisen, having aroused lofty joy and happiness, having ushered him into the house, having paid homage with the fivefold prostration, having prepared her own chair, having spread a yellow polished cloth over it, she gave it. Then, when the elder was seated there, with a devoted mind thinking "This highest field of merit has presented itself to me," she served him with food according to her means, and having taken a fan, she fanned him. That elder, having finished his meal, having spoken a talk on the Teaching connected with the giving of a seat, the giving of food, and so on, departed. That woman, reviewing her own gift and that talk on the Teaching, with her body continuously suffused with joy, gave that chair too to the elder.

Then at a later time, afflicted by a certain illness, having died, she was reborn in a golden mansion twelve yojanas in extent in the Tāvatiṃsa realm. A thousand nymphs were her retinue, and by the power of the gift of a chair, a golden divan one yojana in extent arose for her, travelling through the sky, swift in speed, shaped like a pinnacled building above; therefore it is called "the Chair Mansion." For because it was given having spread a golden-coloured cloth, manifesting its resemblance to the deed, it was made of gold; by the powerful state of the force of joy, it was swift in speed; because it was given according to the preference of the mind towards one worthy of offerings, it went according to one's wish; by the greatness of the achievement of confidence, it was altogether pleasing and endowed with surpassing beauty.

Then on one festival day, when the deities were going to the Nandana grove for the purpose of amusement in the park, each with their own divine power, that deity, clothed in divine garments, adorned with divine ornaments, with a retinue of a thousand nymphs, having come out from her own dwelling, having ascended that Chair Mansion, with great divine power, with great splendour and glory, illuminating all around like the moon and like the sun, goes to the park. And at that time the Venerable Mahāmoggallāna, wandering on a journey in heaven in the very manner stated above, having reached the Tāvatiṃsa realm, showed himself not far from that deity. Then that deity, having seen him, with powerful confidence and respect arisen, having suddenly descended from the divan, having approached the elder, having paid homage with the fivefold prostration, having raised joined palms resplendent with the joining of ten fingernails, paying homage, she stood. Although the elder sees, by the power of his knowledge of rebirth according to beings' actions, the wholesome and unwholesome accumulated by her and by other beings, as if an emblic myrobalan placed on the palm of the hand, by the penetration of the power of wisdom, directly; nevertheless, since immediately upon rebirth among the deities, the reflection "From where indeed, having passed away, have I been reborn here? What wholesome action indeed, having done, do I obtain this success?" - referring to the past existence and the accumulated action - is for the most part naturally established, and accurate knowledge arises in her; therefore, wishing to make the fruit of action evident to the world including the gods, having had that deity tell of the deed done -

1.

2.

3.

4.

5.

6.

7.

1. Therein, "chair" is said of any such log of wood, a market stall, an offering-platform, a cane seat, or a seat made of wood and so on with special names such as masāraka and so on. For thus in "footstool, footstand," here a log of wood such as a chair and so on suitable for placing the feet is called so; in "cripple," here something suitable for grasping with the hand. But "pīṭhikā" in certain countries by regional usage means a market stall. In "spirit-platform, temple-platform," here a chair that is a place for making offerings to deities. In "plaited chair," here a seat woven above with cane creepers and so on, with reference to which it was said "he brought a plaited chair." "Well-arranged beds and chairs. By one having a bed or a chair made" and so on, in such passages, a seat made of wood and so on of the type of masāraka and so on. But here it should be understood as a golden mansion of one yojana, shaped in the form of a divan, produced by the power of merit of the deity.

"Te" - the word "te" occurs in the reflexive plural by the influence of the word "ta" in such passages as "they do not understand happiness, those who do not see Nandana" and so on. "Homage to you, thoroughbred among men, homage to you, highest of men. Homage to you, Buddha, hero" and so on, in such passages, in the dative by the influence of the word "tumha"; the meaning is "to you." "What was seen by you, how was it heard by you. The clingings have been transcended by you, the mental corruptions have been destroyed by you" and so on, in such passages, in the instrumental sense. In such passages as "What was your religious duty, what then was your holy life" and so on, in the genitive sense. Here too it should be seen in the genitive sense. For the meaning is "your."

"Golden" (sovaṇṇamaya): here the word "suvaṇṇa" in such passages as "beautiful and ugly, fortunate and unfortunate" and "golden complexion, pleasant voice" and so on, is used in the sense of beauty of complexion. In such passages as "The golden ones surrounding the crow," it is used in the sense of garuḷa. In such passages as "Gold-coloured, with skin resembling gold," it is used in the sense of gold. Here too it should be seen in the sense of gold. For that is called "suvaṇṇa" because "the beautiful colour of this is similar to the colour of the Buddhas." "Suvaṇṇa" itself becomes "sovaṇṇa," just as "vekata" becomes "vesama" and so on. And the word "maya" in such passages as "Acknowledged and approved, we both possess the threefold true knowledge," is used in the sense of "we." In "In dependence on us, for the gold, the beautiful cave with its cream arisen," here it is used in the sense of description. In such passages as "Mind-made, feeding on rapture, self-luminous," it is used in the sense of production; they are called "mind-made" because they are produced by mind alone without an external condition. In such passages as "What if I myself, having kneaded mud, were to make a hut entirely of clay," it is used in the sense of transformation. In such passages as "Consisting of giving, consisting of morality," it is merely an expletive. Here too it should be seen in the sense of transformation, or merely as an expletive. For when the meaning is "produced from gold is golden" (sovaṇṇamaya), then the word "maya" should be seen in the sense of transformation, as "a transformation of gold is golden"; it is also proper to say "in the sense of production." But when the meaning is "produced from gold is sovaṇṇa," then the word "maya" should be seen as merely an expletive, as "sovaṇṇa itself is sovaṇṇamaya."

"Lofty" (uḷāra) means sublime, foremost, and also great. For the word "uḷāra" in such passages as "attains a sublime distinction from before to after" and so on, is used in the sense of sublime. In such passages as "Indeed the venerable Vacchāyana praises the ascetic Gotama with lofty praise," in the sense of foremost. In such passages as "Of great wealth, of great fame, gross" and so on, in the sense of great. And that mansion too is sublime in the sense of being superior because it causes insatiability in those who enjoy it through its delightful nature; it is foremost because it is praised for its all-round pleasing quality and so on; it is great because of the greatness of its measure and its costliness. It is said "lofty" because it is lofty in all three meanings.

"Swift as thought" (manojava): here "mano" means consciousness. Even though the word "mano" is a common term for all wholesome, unwholesome, and indeterminate consciousnesses, since it is stated as "swift as thought," it should be understood by way of the functional consciousness that operates in whatever object anywhere. Therefore, "swift as thought" means "its speed is like that of the mind," like "camel-face" (oṭṭhamukha); the meaning is exceedingly swift movement. For the mind, due to its quick turning, falls even upon a very distant object in a mere moment; therefore the Blessed One said - "I do not, monks, perceive any other single phenomenon that is thus quickly changing as this, monks, the mind," and "Far-wandering, travelling alone." "Goes" means it goes through the sky from that deity's dwelling mansion towards the pleasure grove.

"Wherever one wishes" (yenakāma): here the word "kāma" in such passages as "Sensual pleasures, variegated, sweet, delightful, in various forms they churn the mind" and so on, is used in the sense of agreeable objects such as visible form and so on. In such passages as "Desire is sensual pleasure, lust is sensual pleasure," in the sense of desire and lust. In such passages as "Defilement of sensuality, clinging to sensual pleasures," in the sense of all greed. In such passages as "He should praise ministering to his own sensuality," in the sense of vile conduct. In such passages as "There are here three sons of good family dwelling intent on their own welfare," in the sense of desire for welfare. In such passages as "Self-dependent, not dependent on others, a freeman, able to go where he wishes," in the sense of freedom. Here too it should be seen in the sense of freedom; therefore "wherever one wishes" means according to preference, in accordance with the deity's wish - this is the meaning.

"Adorned" means with adorned body, meaning with body decorated with divine ornaments of the kinds such as hand-ornaments, foot-ornaments and so on, resplendent with nets of various rays and shining with various jewels, measuring sixty cartloads. And this is a singular in the vocative case. "Wearing garlands" means one who bears garlands, by reason of having hair, hands and so on beautifully adorned with divine flowers - originating from wish-fulfilling trees, coral trees, santānaka creepers and so on - with petals, filaments and stamens made of thoroughly pure gold and various jewels, beautiful with multitudes of rays shining and radiating all around. "Beautifully clothed" means beautifully clothed by means of divine garments - lower robes, upper robes, coverings and so on - produced from wish-fulfilling creepers, of various dye-free colour distinctions, of thoroughly pure and brilliant radiance. "You shine" means you radiate. "Like lightning" means like a flash of lightning. "Cloud peak" means upon the summit of a rain cloud. For this is an accusative expression used in the locative sense. Or "you shine" is an expression with the causal sense included within it; the meaning is "you illuminate." In this interpretation, "cloud peak" should be seen as an accusative expression used in the accusative sense itself.

For the meaning here is this: Just as a flash of lightning, flashing forth, shining all around, distinctively illuminates the summit of a red rain cloud tinged by the radiance of the evening glow, which is already shining by its own nature, just so you, decorated with all ornaments, distinctively illuminate this mansion - made of thoroughly pure refined gold, resplendent with various jewels, luminous by its own nature - with the radiance of your own body shining in every way and with the lustre of garments and ornaments.

Here indeed "chair" is the term for what is to be illustrated, and "cloud peak" is the term of illustration. Likewise "your" is the term for what is to be illustrated. For although that "your" is stated in the genitive case having regard to "chair," it transforms into the nominative case having regard to the terms "adorned, wearing garlands, beautifully clothed, you shine"; therefore it comes to mean "you." "Like lightning" is the term of illustration. "You shine" is the showing of the connection between both the thing compared and the standard of comparison. For "you shine" is stated in the second person having regard to the term "you," and it transforms into the third person having regard to "chair." And the particle "ca" here should be seen as indicated though elided. And "it goes wherever you wish, you shine" and "like a cloud peak illuminated by lightning" - this accusative expression transforms into the nominative case. Likewise "chair" is the term to be qualified, and "your golden, lofty" and so on is its qualifier.

But having said "golden," since gold is the foremost metal by its supreme nature, and since what is divine is intended here, should "lofty" not be stated? No, because there is indeed a distinction. For just as among gold for human use, that which is chemically refined is superior and very pure, superior to that is mine-produced gold, superior to that is any divine gold; so too even among divine gold there is cāmīkara gold, superior to cāmīkara is sātakumbha gold, superior to sātakumbha is jambunada gold, superior to jambunada is siṅgī gold. For that is the foremost of all. Therefore Sakka, the lord of the gods, said -

Therefore, even having said "golden," "lofty" was stated. Or alternatively, "lofty" was stated not with reference to its supreme and sublime nature alone, but also to its greatness - this is the meaning that has been stated. And here "chair" and so on is the showing of the correspondence of the fruit to the action. Therein too, by "golden" it shows the accomplishment of the substance of that mansion, by "lofty" the accomplishment of surpassing beauty, by "swift as thought" the accomplishment of movement. By "it goes wherever you wish" it shows, through its swiftness, the accomplishment of the state of the chair's excellence.

Or, by "golden" it shows its superior nature, by "lofty" its greatness of expansion. By "swift as thought" its greatness of power. By "it goes wherever you wish" it shows the pleasantness of dwelling. Or, by "golden" it shows its loveliness and beauty of complexion, by "lofty" it shows its handsomeness and pleasing nature, by "swift as thought" its accomplishment of swiftness, by "it goes wherever you wish" its unobstructed movement anywhere.

Or, that mansion which is the result flowing from whatever meritorious action - it is golden through its being a result flowing from non-greed, lofty through its being a result flowing from non-hate, swift as thought it goes wherever one wishes through its being a result flowing from non-delusion. Likewise, it is golden through the nature of that action as a result flowing from faith, lofty through its nature as a result flowing from wisdom, swift as thought through its nature as a result flowing from energy, it goes wherever one wishes through its nature as a result flowing from concentration. Or it should be understood that it is golden through its nature as a result flowing from faith and concentration, lofty through its nature as a result flowing from concentration and wisdom, swift as thought through its nature as a result flowing from concentration and energy, it goes wherever one wishes through its nature as a result flowing from concentration and mindfulness.

Therein, just as beginning with "chair" and so on is the proclamation of the accomplishment of the wealth of the fruit of merit by way of showing the accomplishment of the mansion of that deity, so beginning with "adorned" and so on is the proclamation of the accomplishment of the wealth of the fruit of merit by way of showing the accomplishment of individual existence. For just as an ornament of refined gold, even though fashioned by a well-trained master craftsman, looks beautiful only when studded with gem-jewels resplendent with various networks of rays, not by itself alone, so too an individual existence, even though endowed with all excellences and beautiful in all four aspects, looks beautiful only when well-adorned and decorated, not by itself alone. Therefore, by "adorned" and so on it shows her acquired special beauty, by "you shine" it shows the unacquired. Likewise, by the former it shows the surpassing beauty caused by present conditions, by the latter that caused by past conditions. Or by the former it shows her accomplishment of the basis of enjoyment, by the latter the accomplishment of the basis of the one who enjoys.

Here one asks: "Is that mansion one with a yoked vehicle, or one without a yoked vehicle?" Even though in the heavenly world there are chariot-mansions with yoked vehicles, from such statements as "a thoroughbred chariot yoked with a thousand," those young gods themselves, however, at the time of performing their duties, show themselves in the form of draught animals, just as the young god Erāvaṇa at the time of play shows himself in the form of an elephant. But this and others of such kind should be seen as without a yoked vehicle.

If so, is the air element internal to that mansion the distinctive condition for its movement, or external? It should be taken as internal. For just as in the case of the moon-mansion, sun-mansion, and so on, in their movement from one region to another, a great sphere of wind, produced by the common action of the beings dependent on them, exceedingly swift and vast, propels them and sets them in motion - there is no such external air element propelling and setting this one in motion. And just as the wheel treasure moves by means of the air element arisen internally. For there is no external air element propelling and setting it in motion as in the case of the moon-mansion and so on, since it moves immediately after the utterance of such words as "May the venerable wheel treasure roll forth" by the power of the mind of the wheel-turning monarch. In the same way, it should be understood that it goes by the air element dependent on that deity herself, by the power of her mind. Therefore it was said "swift as thought, it goes wherever you wish."

2. Thus, having proclaimed the accomplishment of the fruit of merit of that deity by the first verse, now in order to make clear the accomplishment of merit which is its cause, the pair of verses beginning with "by what is such beauty yours" was spoken. Therein, "by what" - the word kiṃ occurs in reproach in such passages as "What kind of king is he who does not protect the world?" and "What indeed do you think that you should speak to me?" and so on. In such passages as "whatever materiality, past, future, or present" and so on, in the sense of indefiniteness. In such passages as "What here is the foremost wealth for a person?" and so on, in the sense of a question. Here too it should be seen in the sense of a question. And "by what" is an instrumental expression in the sense of cause; the meaning is "by what cause." "Te" means of you. "Etādiso" means such, the meaning is as is being seen at present. "Vaṇṇo" - the word vaṇṇa occurs in the sense of virtue in such passages as "But when, householder, were these praises of the ascetic Gotama concocted by you?" and so on. In such passages as "In many ways he praises the Buddha, praises the Teaching, praises the Community" and so on, in the sense of praise. In such passages as "Then for what reason is one called a scent-thief?" and so on, in the sense of reason. In such passages as "There are three sizes of bowls" and so on, in the sense of measure. In such passages as "There are these four castes, Master Gotama" and so on, in the sense of caste. In such passages as "Having created a great elephant-king appearance" and so on, in the sense of form. In such passages as "You are golden-coloured, Blessed One, with very white teeth, energetic" and so on, in the sense of complexion. Here too it should be seen in the sense of complexion. For the meaning here is this: By what kind of distinction of merit as cause, O deity, has such a complexion of yours, of such a nature, with radiance capable of pervading twelve yojanas, arisen as your bodily complexion?

"By what does it succeed for you here" means by what abundance of merit does the lofty fruit of good conduct that is being obtained by you here in this place now thrive and come to fruition. "Arise" means they are born; the meaning is that they continue again and again without interruption. "Wealth" means special kinds of property and requisites such as garments, ornaments and so on, which have obtained the name "wealth" in the sense of what is to be enjoyed. "Whatever" is a description without specification by way of generality; "whatsoever" is a description without specification having touched upon the distinction of kinds; by both, it comprehensively includes without remainder all such wealth that is obtainable there among the distinctions of sublime, more sublime and so on. For this description is all-encompassing without remainder, just as "whatever activities." "Dear to the mind" means to be held dear by the mind; the meaning is agreeable.

And here, by this "such beauty," the accomplishment in beauty included in the individual existence of that deity, with the distinctions stated below, is shown. By this "wealth," the accomplishment in types of sensual pleasure, consisting of the distinctions of divine forms, sounds, odours, flavours and tangible objects, which serve as objects of enjoyment and use. By this "dear to the mind," the desirable, lovely and agreeable nature of those forms and so on. By this "it succeeds here," however, the accomplishment in divine life span, beauty, fame, happiness and authority is shown. By this "whatever are dear to the mind," the ten states that have come down in the discourse: "He surpasses the other gods in ten respects: in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects." It should be understood that the complete inclusion of those is shown here without remainder.

3. "I ask" means I make a question; the meaning is I wish to know. Although this "by what is such beauty yours, by what does it succeed for you here, what merit did you make, by what are you of such radiant power" - since by the very inclusion of the word "what" another meaning is not possible, it is understood that the three verses were spoken by way of questioning. However, "I ask" was said for the purpose of indicating the distinctive nature of the question. For this question is not, to begin with, an illumination of what has not been seen, because of the absence of such a matter being unseen by the great elder; nor is it a cutting off of doubt, because doubt has been altogether uprooted; nor is it a question seeking approval, because it does not proceed in the manner of seeking approval as in "What do you think, chieftain?" and so on; nor is it a question arising from desire to speak, because it was not asked by the elder on account of that deity's desire to speak. But with distinction, it should be understood as a comparison of what has been seen. And this meaning has been made clear below in the account of the origin of the story by the passage beginning with "although the elder." "Taṃ" means you. This has reference to what precedes and what follows; by reference to what precedes, it should be seen as an accusative singular; by reference to what follows, however, as a nominative singular.

"Goddess" - here the word "deva" occurs in the sense of a conventional god in such passages as "These eighty-four thousand cities are yours, Sire, with the royal city of Kusāvatī as chief; here, Sire, arouse desire, have longing for life" and so on; and in the sense of a god by purification in such passages as "To that god of gods, the teaching of the All-Seeing One" and so on. For when the state of being a super-god of the Blessed One, who is a god by purification, is stated, that of the others is stated as well. In such passages as "The gods ruled by the four great kings are long-lived, beautiful, and abounding in happiness" and so on, it is in the sense of a god by rebirth. Here too it should be understood in the sense of a god by rebirth only. But as regards the meaning of the term - she sports by the supernormal power of her own merit, dallies, plays, delights in the five types of sensual pleasure; or alternatively, by the method stated below, she shines, radiates, and travels through space and by mansion - thus she is a goddess. "You, goddess" - this is a singular in the vocative case. "Of great majesty" means of lofty power; and that majesty of hers has been shown below by the two verses themselves.

"When one was a human being" (manussabhūtā): here, they are human beings because of the abundance of mind, those whose minds are enriched by virtues such as mindfulness, valour, suitability for the holy life, and so on, possessing consciousness of superior qualities. But who are they? They are the distinguished beings dwelling in the Indian subcontinent. Therefore the Blessed One said -

"Monks, by three states the human beings of the Indian subcontinent surpass the human beings of Uttarakuru and the gods of the Thirty-three. With which three? They are courageous, mindful, and here is the abiding by the holy life."

For indeed Buddhas, Blessed Ones, Individually Enlightened Ones, chief disciples, great disciples, universal monarchs, and other beings of great majesty arise right here. Some say that because of having the same form and so on as those, together with the inhabitants of the minor islands, the inhabitants of the other great continents too were recognised simply as "human beings."

Yet others say - They are human beings because of the abundance of mind conjoined with greed and so on and non-greed and so on. For whatever beings are of human birth, among them greed and so on and non-greed and so on are especially abundant; they fulfil the path to the realms of misery through the abundance of greed and so on, and the path to fortunate worlds and the path leading to Nibbāna through the abundance of non-greed and so on. Therefore, because of the abundance of mind conjoined with greed and so on and non-greed and so on, together with the inhabitants of the minor islands, the distinguished beings dwelling in the four great continents are called "human beings."

But the worldly people say "human beings because of being offspring of Manu." Manu is the first being of the cosmic cycle, the originator of the world's conventions, the ordainer of what is beneficial and harmful, standing in the place of a father for beings, who in the Dispensation is called "Mahāsammata." Beings who abide in his exhortation and instruction, directly and through succession, are called "human beings" because of their resemblance to sons. For that very reason indeed those young men are also designated as "manujā" (descendants of Manu). Born among human beings, arisen, or having attained the state of a human being - thus "one who was a human being."

"What merit did you make" (kimakāsi puññaṃ) means: what kind among the varieties such as giving, morality, and so on - because it produces the fruit of a state worthy of veneration, wherever it itself has arisen, it purifies and cleanses that continuity - thus the wholesome action of good conduct which has obtained the name "merit," did she perform, accumulate, produce - this is the meaning. "Of blazing majesty" (jalitānubhāvā) means one whose meritorious power shines forth in every respect.

But why is it said here "when you were a human being, what merit did you make" - is it that there is no meritorious activity in other destinations? No, it is not that there is not. Since even in hell the occurrence of sensual-sphere wholesome consciousness is sometimes obtainable, how much more so elsewhere; did we not say "this is a question for comparing what has been seen"? Therefore the great elder, having seen her arisen after standing in the state of human existence and having performed meritorious action, asking in accordance with the actual fact, said "when you were a human being, what merit did you make?"

Or alternatively, in other destinations, because of absolute happiness, absolute suffering, and abundance of suffering, the opportunity for meritorious activity is not easily obtainable, since the combination of conditions such as the decisive support of good persons and so on is very difficult to obtain. Even when it sometimes arises, by the aforesaid reason it is neither lofty nor extensive; but in the human destination, because of the abundance of happiness, the opportunity for meritorious activity is easily obtainable, since the combination of conditions such as the decisive support of good persons and so on is for the most part easily obtainable. And whatever suffering arises there, that too is especially a decisive support for meritorious activity. For faith has suffering as its decisive support. Just as when a knife is being produced with an iron hammer, exclusively heating it in fire or moistening it with water is not the distinctive condition for the ability to cut, but having heated it, moistening it with water in due measure is the distinctive condition for that; just so, being endowed with absolute suffering, abundance of suffering, and being endowed with absolute happiness are not the distinctive condition for meritorious activity in the continuity of a being. But when there is the torment of suffering in due measure and the fostering of happiness, meritorious activity arises having obtained its decisive support, and when arising it is of great radiance, of great extent, and capable of cutting off the opposition; therefore the state of being human is the distinctive condition for meritorious activity. Therefore it was said "when you were a human being, what merit did you make." The remainder is easily understood.

4. But when thus questioned by the elder, that deity answered the question. To show that meaning, the verse "That deity, delighted" was spoken. But by whom was this verse spoken? By the compilers of the scriptures. Therein, "sā" (she) means she who was previously referred to as "I ask you, goddess of great majesty." "Deity" is said of a young god, a Brahmā, and a goddess alike. For in such passages as "Then a certain deity, when the night was far advanced, with surpassing beauty," a young god is called "a deity," making him a deity since he is indeed a god. Likewise, in such passages as "Those seven hundred lofty deities, having come forth from the Brahmā mansions," they are Brahmās.

In such passages as these, it is a goddess. Here too it should be seen as a goddess. "Delighted" means satisfied in mind, with mind seized by joy and pleasure. For consciousness accompanied by joy and pleasure, since there is no opportunity for displeasure, is as if seized and made its own by them. Or "delighted" means joyful in mind. For consciousness associated with blameless joy and pleasure, since it brings welfare and happiness to one possessed of it both now and in the future, obtains the designation "one's own," not the other.

"By Moggallāna" means that Great Elder was known by his clan as "Moggallāna" because he was the son of a wealthy brahmin of the Moggallāna clan; by that Moggallāna. "Asked" means asked by way of comparing what was seen; the construction is: delighted, that deity answered the question. And her delight arose from two reasons: even formerly she experienced pleasure now and then on account of her own fruit of merit, thinking "Even such a small action was the cause of such great heavenly success"; but now thinking "Even the service done to a certain elder has such a lofty result, and this one is the chief disciple of the Buddhas, of lofty virtues and great majesty, and I am able both to see him and to pay homage by prostration, and he asks a question connected with my own fruit of merit." Thus, with strong joy and pleasure having arisen, she accepted the elder's word with bowed head, and being asked the question, she answered.

"The question" means she explained, spoke, and answered that matter which was wished to be known. But how did she answer? "As asked" means in the manner of being asked, that is, in the very manner in which she was questioned - this is the meaning. Here, indeed, having said "pucchitā" (asked), the word "puṭṭhā" (questioned) again should be seen as a delimitation to a specific meaning. For when something is already established, a further undertaking serves only to indicate a specific meaning. But what is this specific meaning? The conformity of the answer to the question. For having shown the fruit of action, the action that was its cause was asked about - this is the elucidation of the mutual conformity of both. And in whatever manner the question proceeded, both in meaning and in phrasing, the conformity of the answer of that manner to the question - and just so the reply proceeded. Thus, for the purpose of indicating this distinction, having said "pucchitā," "puṭṭhā" was said again.

Or "asked" is the stating of the reason for the state of being questioned and for the answering of the question, by way of qualifying that deity. This is what is meant - The question is that which is being asked by the elder beginning with "By what is such beauty yours"; the deed done by that deity was caused to be revealed or declared by that question - thus that deity is said to be "asked." Because she was asked, she was caused to reveal the action being inquired about, therefore she was questioned with a question. And because she was asked, being one whose nature is to declare the action being inquired about, therefore she answered the question. "Of which action this is the fruit" - this is the showing of the actual form of the meaning stated as "question." And here this is the meaning - This fruit of merit, of the kind just described, evident to both the questioner and the one being questioned, she answered as the meritorious action which was called a "question" because of the wish to know of which action that was the fruit.

5. "I, among humans" and so on is the manner of answering the question. Therein, by "I" the deity indicates herself. Having said "among humans," the further statement "one who had become a human being" is for the purpose of showing that human qualities were present in herself at that time. For whoever, being of human birth, having done what ought not to be done such as killing living beings and so on, being worthy of punishment, reaching the infliction of bodily punishment such as cutting off of the hand and so on from kings and others here and there, experiences great suffering - this one is called a human hell-being. Another, being of human birth, due to formerly done action does not even obtain food and clothing, overcome by hunger and thirst, full of suffering, not finding support anywhere, wanders about - this one is called a human ghost. Another, being of human birth, dependent on others for livelihood, bearing the burden of others, or having transgressed boundaries, having engaged in misconduct, threatened by others, frightened by the fear of death, dependent on thickets, full of suffering, wanders about not knowing what is beneficial and harmful, devoted only to dispelling the suffering of sleep and hunger and so on - this one is called a human animal. But whoever, knowing what is beneficial and harmful for oneself, believing in the fruit of action, endowed with shame and moral fear, possessed of compassion, abundant in religious emotion towards all beings, avoiding the unwholesome courses of action, practising the wholesome courses of action, fulfils the ways of making merit - this one, established in human qualities, is in the ultimate sense called a human being. She too was such. Therefore it was said "one who had become a human being among human beings." The meaning is: having attained human existence in the human order of beings, and standing without abandoning human qualities.

"Abbhāgatāna" means of those who have come; the meaning is of visitors who have arrived. For visitors are twofold: a guest and a stranger. Among these, one with whom acquaintance has been made is a visitor, a guest; one with whom no acquaintance has been made is a stranger. Whether one with whom acquaintance has been made or one with whom no acquaintance has been made, one who has come earlier is a guest; one who has presented himself at mealtime, having just now arrived, is a stranger. Or one who has been invited with a meal is a guest; one who has not been invited is a stranger. But this one was one with whom no acquaintance had been made, uninvited, and having just now arrived; with reference to that he said "abbhāgatāna," but here the plural is used out of respect. "One sits, one sits down here" - thus it is a seat. Whatever is suitable for sitting upon; but here a chair is intended, and because of its smallness and its lack of grandeur he said "a small seat." "I gave" means having arisen in pleasure thinking "This given to this elder will be of great fruit and great benefit for me," having believed in action and the fruit of action, I gave it for the purpose of that elder's use; the meaning is: I relinquished it by way of selfless giving up.

"I paid respect" means I made a salutation; the meaning is: I paid homage to the person worthy of offerings with the fivefold prostration. For while paying homage, by that very act of homage she in effect caused the one being venerated to utter a blessing such as "May you be happy, may you be healthy" and so on. "I made a salutation with joined palms" means raising to the head a salutation with joined palms resplendent with the joining of ten fingernails, she showed reverence to those distinguished in virtue - this is the meaning. "According to my ability" means according to my strength; the meaning is: in accordance with the wealth available to me at that time. "Gave a gift" means by the giving up of gifts such as food and drink and so on, feeding one worthy of offerings, I produced merit consisting of giving.

And here, "I" is a showing of the connection by way of showing that action and its fruit have fallen within one continuity; "a human being among human beings" is a showing of the distinction of the particular continuity that was the foundation for her meritorious deed; "to guests" is an illumination of the fact that it proceeded without expecting anything in return, either for the giving or for the acceptance, and is both a showing of the accomplishment of consciousness and a showing of the accomplishment of the field. "I gave a seat and according to my ability I gave a gift" - this is a showing of the gift of the substance of wealth; "I paid respect, I made a salutation with joined palms" - this is a showing of the gift of the substance of the body.

6. "By that" means by that aforesaid merit which was the cause. "Me" - this word "me" occurs in the instrumental sense in such passages as "With difficulty have I attained this, enough now to proclaim it" and so on; the meaning is "by me." In such passages as "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief" and so on, in the dative sense; the meaning is "to me." In such passages as "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta" and so on, it occurs in the genitive sense; here too it is in the genitive sense; the meaning is "my." This word "me" should be connected in both places, as "by that merit of mine" and as "of mine such." The remainder is according to the method already stated.

When the question had been thus answered by that deity, the Venerable Mahāmoggallāna taught the Teaching in detail. That teaching was beneficial to that deity together with her retinue. The Elder, having come from there to the human world, reported all that incident to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. But only the verses were included in the collection.

The commentary on the First Chair Mansion is concluded.

2.

Commentary on the Second Chair Mansion

8-14. "Your chair is made of lapis lazuli" is the second Chair Mansion. Its occasion and explanation of the meaning should be understood by the method stated in the first. But this is the distinction - It is said that a certain woman dwelling in Sāvatthī, having seen a certain elder who had entered her house for almsfood, with a devoted mind, giving him a seat, having spread a blue cloth over her own chair, she gave it. By that, for her who was reborn in the heavenly world, a lapis lazuli divan-mansion arose. Therefore it was said -

8.

9.

10.

11.

12.

13.

14.

8. Therein, "made of lapis lazuli" means made of lapis lazuli gem. The lapis lazuli gem is a gem that arises not far from the Viḷūra mountain and the Viḷūra village. Its mine, it is said, was at the site of the Viḷūra village, but because of its being not far from Viḷūra, it came to be known simply as "veḷuriya." Because of its resemblance in colour, even in the heavenly world its name arose in the same way, just as in the human world, by virtue of the name obtained, for the young gods in the heavenly world. Now it is either the colour of a peacock's neck, or the colour of a crow's wing, or the colour of a glossy bamboo leaf. But here it should be understood as the colour of a peacock's neck. All the remainder is similar to what was stated in the first Chair Mansion.

The commentary on the Second Chair Mansion is concluded.

3.

Commentary on the Third Chair Mansion

15-22. "Your chair is golden" is the third Chair Mansion. The story originated at Rājagaha. It is said that a certain elder who had eliminated the mental corruptions, having walked for almsfood in Rājagaha, having taken his meal, when the time was approaching, desirous of doing the meal duty, approached a house with an open door. Now in that house, the mistress of the house, a woman of faith and devotion, having observed the elder's disposition, having prepared her own plaited chair saying "Come, venerable sir, sit down here and take your meal," having spread a yellow cloth over it, gave it by way of selfless relinquishment, and also set up the aspiration "May this merit of mine be for the obtaining of a golden chair in the future." Then when the elder, having sat down there, having done the meal duty, having washed his bowl, was rising and going, she said "Venerable sir, this seat has been given up to you alone; please use it for the purpose of assisting me." The elder, out of compassion for her, having accepted that chair, had it given to the monastic community. She, at a later time, afflicted by a certain illness, having died, was reborn in the Tāvatiṃsa realm - etc. All should be understood by the very method stated in the commentary on the first mansion. Therefore it was said -

15.

16.

17.

18.

19.

20.

21.

22.

19. Now regarding "in a former birth, in the human world" and so on in the fifth verse, here the word "birth" (jāti) occurs in the sense of the characteristic of the conditioned phenomenon in such passages as "birth is included by two aggregates" and so on. It occurs in the sense of order in such passages as "the Jains are an order of ascetics" and so on. It occurs in the sense of conception in such passages as "whatever first consciousness has arisen in the mother's womb, the first consciousness has become manifest, with reference to that is his birth" and so on. It occurs in the sense of family in such passages as "unassailed and irreproachable with respect to birth" and so on. It occurs in the sense of childbirth in such passages as "just born, Ānanda, the Bodhisatta" and so on. It occurs in the sense of existence in such passages as "even one birth, even two births" and so on. Here too it should be seen in the sense of existence. Therefore "in a former birth" means in the former existence, in the immediately preceding past, in the former individual existence - this is the meaning. For this is an instrumental expression used in the locative sense. "In the human world" means in the existence in the human world; he speaks with reference to Rājagaha. For here the world of space is intended, but the world of beings has already been stated by "among humans."

20. "Addasaṃ" means I saw. "Stainless" means stainless because of being free from the dust of lust and so on. "Monk" means a monk because of having broken the mental defilements; "clear" because of the state of clear consciousness through the complete absence of the murkiness of defilements; "undisturbed" because of the state of undisturbed thought. Here each former term is a word expressing the reason for each latter term: a monk because of having broken the mental defilements through being free from the dust of lust and so on; clear because of the absence of the murkiness of defilements through having broken the mental defilements; undisturbed because of having a clear mind. Or each latter term is a word expressing the reason for each former term: stainless because of the connection with the qualities of a monk. For a monk is one whose mental defilements are broken. A monk because of the state of being clear. For a monk is one whose mind is clear through the absence of the murkiness of defilements. Clear because of the state of undisturbed thought. Or "stainless" is said because of the absence of the dust of lust; "clear" because of the absence of the murkiness of hate; "undisturbed" because of the absence of the confusion of delusion. One who is thus is in the ultimate sense called a monk - thus "monk" is said. "Adāsahaṃ" means I gave. "Chair" means the plaited chair that was available near me at that time. "Devoted" means with a devoted mind through faith in the fruit of action and through faith in the Triple Gem. "With my own hands" means without commanding another, having brought it with one's own hands, having prepared the chair, I gave it - this is the meaning.

And here, by "a stainless monk, with a clear and untroubled mind" it shows the accomplishment of the field, by "devoted" it shows the accomplishment of consciousness, by "with my own hands" it shows the accomplishment of means. Likewise, by "devoted" these two qualities of giving are shown: giving attentively and giving without troubling; by "with my own hands" these two qualities of giving are shown: giving with one's own hand and giving that is not forced upon another; by the spreading of the yellow cloth, through knowing the proper time for sitting, having paid attention, giving - giving at the proper time - it should be understood that these two qualities of giving are shown. The remainder is the same as the method stated below.

The commentary on the Third Chair Mansion is concluded.

4.

Commentary on the Fourth Chair Mansion

23-30. "Your chair is made of lapis lazuli" is the fourth Chair Mansion. The story of this one too originated at Rājagaha; that should be understood by the very method stated in the second mansion. Because she gave a chair having spread it with a blue cloth, for this one too a mansion made of lapis lazuli arose. The remainder is similar to what was stated in the first mansion. Therefore it was said -

23.

24.

25.

26.

27.

28.

29.

30.

Here too, indeed, because a chair was given having spread a blue cloth over it, for her too a lapis lazuli mansion arose. For that very reason, here "your lapis lazuli chair" and so on has come from the beginning. The remainder is similar to the third - the meaning should be understood by the very method stated there.

The commentary on the Fourth Chair Mansion is concluded.

5.

Commentary on the Elephant Mansion

31-42. "Your elephant is an excellent mount" is the Elephant Mansion. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then one day a festival was proclaimed in the city of Rājagaha. The citizens, having cleaned the streets, having scattered sand, scattered flowers with parched corn as the fifth, at each and every house door they placed plantain trees and full pitchers, according to their means they raised flags, banners and so on variegated with various bright colours, all the people, well adorned and decorated according to their own respective means, celebrated the festival, and the whole city was decorated and prepared like the city of the gods. Then the great king Bimbisāra, by way of former custom and for the purpose of protecting the minds of the great multitude, having gone out from his own royal palace, with a great retinue, with great royal majesty, with lofty splendour and glory, circumambulates the city.

And at that time a certain daughter of a good family dwelling in Rājagaha, having seen the king's success of wealth, splendour and glory, and royal majesty, filled with wonder and amazement, asked those reputed to be wise: "By what kind of action is this success of wealth resembling divine power obtained?" They told her: "Dear lady, meritorious action is like a wish-fulfilling gem, like a wish-fulfilling tree; when there is the achievement of the field and the achievement of consciousness, whatever one aspires to and does, that very thing it accomplishes. Furthermore, by the gift of a seat there is birth in a high family, by the gift of food the obtaining of the achievement of strength, by the gift of cloth the obtaining of the achievement of beauty, by the gift of a vehicle the obtaining of a distinction of happiness, by the gift of a lamp the obtaining of the achievement of vision, by the gift of a dwelling the obtaining of the achievement of all." She, having heard that, having fixed her mind there thinking "Heavenly success is loftier than this, I think," became exceedingly filled with enthusiasm for meritorious deeds.

And her parents sent a new pair of garments, a new chair, a bundle of lotuses, ghee, honey, sugar, rice grains and milk for her use. She, having seen those, with a satisfied mind thinking "I too wish to give a gift, and this gift to be given has been obtained by me," on the second day, while preparing the gift, having prepared milk-rice with little water and honey, having prepared also much other solid and soft food as accompaniment to it, having made the place of giving fragrant with scented encircling, having prepared a seat among lotuses adorned with the petals, filaments and stamens of blooming lotuses, having spread it with new white cloth, having placed four lotuses and a cluster of garlands on top of the four legs of the seat, having tied a canopy above the seat, having hung down garland strings and pendant strings, having spread the ground all around the seat with a complete covering of lotus petals with their stamens, thinking "When one worthy of offerings comes, I shall venerate him," she placed a basket filled with flowers to one side.

Then, having thus made the arrangement of the requisites for giving, having bathed her head, dressed in clean garments, with a clean upper robe, having noted the time, she commanded a female slave: "Go, woman, seek out one worthy of offerings such as ours." And at that time the Venerable Sāriputta, as if depositing a bag of a thousand coins, walking for almsfood in Rājagaha, had entered a side street. Then that female slave, having paid homage to the elder, said: "Venerable sir, give me your bowl." And she said: "For the purpose of assisting a certain female lay follower, come from here." The elder gave her the bowl. She ushered the elder into the house. Then that woman, having gone forward to meet the elder, having shown the seat, having said "Please sit down, venerable sir, this seat is prepared," when the elder was seated there, venerating the elder with lotus petals with their stamens, having scattered them all around the seat, having paid homage with the fivefold prostration, she served him with milk-rice with little water and honey mixed with ghee, honey and sugar. And while serving, she made the aspiration: "By the power of this merit of mine, may there be heavenly successes adorned with a divine elephant, a pinnacled building and a divan, and in all existences may lotuses never be absent." Again, when the elder had finished his meal, having washed the bowl, having filled it with ghee, honey and sugar, having made the cloth spread on the divan into a pad, having placed it in the elder's hands, and when the elder, having given thanksgiving, was departing, she commanded two men: "Take the bowl from the elder's hands and this divan to the monastery, hand them over to the elder, and come back." They did so.

She, afterwards having died, was reborn in a golden mansion one hundred yojanas in height in the Tāvatiṃsa realm, with a retinue of a thousand nymphs. And by the power of her aspiration, an excellent elephant arose, five yojanas in height, adorned with lotus garlands, beautified all around with lotus petals, filaments and stamens, delightful to see, pleasant to touch, decorated with golden ornaments resplendent with a net of rays of various jewels. On top of it arose a golden divan one yojana in extent, endowed with an abundance of splendour as described. She, experiencing heavenly success, from time to time, having ascended the divan variegated with jewels on top of that Elephant Mansion, goes to the Nandana grove with great divine majesty. Then on one festival day, when the deities were going to the Nandana grove for the purpose of amusement in the park, each with their own divine power - beginning with this, everything is similar to what has come in the commentary on the first Chair Mansion; therefore it should be understood by the very method stated there. But here the elder -

31.

32.

33.

34.

35.

36.

31. Therein, "your elephant is an excellent mount" means it delights and takes delight in glens and mountain slopes, or there it cries out, wandering about trumpeting the cry of a heron. Or "kuñjara" means one who wears away (jarayati) the earth (kuṃ) by striking it (tadabhighātena); an elephant in the human world, of the type that roams mountains and so on; but this one is so called because of its resemblance to an elephant at the time of play. "It is mounted upon" thus "a mount" (āroha); the meaning is "suitable for riding." "Excellent, foremost, best mount" thus "excellent mount" (varāroha); what is meant is "the highest vehicle." "Adorned with various jewels" means "of various kinds are the jewels of these" thus "various jewels" - ornaments for the elephant such as head-ornaments and so on. That whose harnessing, that is armour, is furnished with those is "adorned with various jewels." "It gives delight and contentment" thus "beautiful" (rucira); the meaning is "delightful." "Powerful" (thāmavā) means firm, the meaning is strong. "Endowed with speed" means accomplished in speed; what is meant is "of swift speed." "Moves through the sky" means it properly moves in the sky, in the atmosphere; the meaning is it goes about, travels, without causing any jolting to those mounted upon it.

32. "Padumī" means because of having a colour similar to a lotus, she is called "Padumī" by the name obtained as "Paduma," on account of being endowed with the complexion of a lotus. "With lotus-petal eyes" means one with eyes resembling lotus petals; this is a form of address to that deity. "Resplendent with the radiance of lotuses and water lilies" means because her body is adorned with garlands of divine lotuses and water lilies, she bears the radiance of lotuses and water lilies flashing and shining here and there - thus "resplendent with the radiance of lotuses and water lilies." "With limbs strewn over with lotus pollen" means one whose body is strewn all around with the petals, filaments and stamens of lotuses. "Wearing a garland of golden lotuses" means one who bears a garland of lotuses made of gold.

33. "A path strewn with lotuses, adorned with lotus petals" means the explanation is: it goes along a path strewn with, scattered with, great lotuses that support its foot at each and every footstep of the elephant, and adorned by the state of being distinctively decorated by the petals of those very lotuses of various faded colours fluttering about here and there. "Standing" is an adjective qualifying the path; the meaning is a path standing having become adorned with lotus petals. "Vaggu" means charming; and this is an adverb qualifying the action; the syllable "ma" serves as a word-connector. "Does not jolt" means it does not jolt; the meaning is not causing even the slightest agitation to those seated upon it. "Mita" means created; the meaning is it goes beyond the placing step. The meaning here is "it goes making a charming, beautiful placing of steps." Or "mita" means measured, of proper proportion; it is said to be neither too fast nor too slow. "Vāraṇa" means an elephant. For it is called "vāraṇa" because of warding off enemies and warding off the difficulties of travel.

34. "As it departs, golden gongs with delightful sounds" means the intention is that as that aforesaid elephant goes, golden gongs, bells made of gold, with delightful sounds, with pleasant resonance, hang down. For on both sides of that elephant, great bells the size of large jars, inlaid with gems and pearls and so on, made of gold, many hundreds in number, hanging here and there, sway about, from which there emanates an exceedingly captivating sound, as if from music skilfully played by a skilled gandhabba musician. Therefore he said "Their resounding is heard, like a five-part musical ensemble." Its meaning is - Just as when a five-part musical ensemble - namely ātata, vitata, ātatavitata, ghana, and susira - is being played by skilled musicians, a lovely, enticing resounding, a musical sound stirred by a singer showing the distinction of soft and loud notes with the attainment of each position, is heard, just so the resounding of those golden gongs, those bells of refined gold, is heard.

35. "Of the noble elephant" means of the elephant lord. "Great" means great both in the greatness of success and in the greatness of number. "Host of nymphs" means a multitude of heavenly maidens. "In beauty" means in appearance.

36. "Of giving" means of merit consisting of giving. "Of morality" means of the morality of restraint beginning with bodily restraint. The word "or" has the purpose of indicating an unstated alternative. By that, it includes the unstated practice morality beginning with paying respect.

When thus questioned by the elder, that deity answered the question. To show that meaning -

37.

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

38.

39.

40.

41.

42.

38. Therein, "accomplished in virtues" means endowed with all the virtues of a disciple, or perfected in them. By this, it shows the attainment of the summit of the knowledge of the perfections of a disciple. "A meditator" means one whose habit is to meditate by both twofold meditation - meditation on the object and meditation on the characteristics; or one who, having burnt up the entire side of defilements which should be burnt by that, stands firm. For that very reason, "delighting in meditative absorption" is "fond of meditation." "Sataṃ" means being equal, or peaceful; the meaning is a good person. "Strewn with flowers" means strewn over with flowers; the meaning is completely scattered with lotus petals. "Spread with cloth" means spread over on top with cloth.

39. "Half a lotus garland I" means half a lotus flower, I. "All around the seat" means on the ground all around the seat upon which the elder was seated. "I sprinkled over" means I scattered over, I completely scattered. How? "With petals" means with petals made separately from that half-lotus, she scattered them in the manner of showering a rain of flowers - this is the meaning.

40. "This is such a fruit for me" - by this, having shown together one's own heavenly success classified as life span, fame, happiness, beauty, and so on, both what was grasped and what was not grasped by the elder beginning with "Your elephant is an excellent mount," and again, in order to show one's own success of power which was not grasped by the elder, she said beginning with "Honour and respect." By that she shows: "Not only, venerable sir, is the fruit of merit here for me as stated by you, but moreover this divine authority as well." Therein, "honour" means the act of esteem; the meaning is the state of being worthy of honour by the gods towards oneself. Likewise, "respect" means the state of being worthy of respect. "Of the gods" means by the gods. "Esteemed" means venerated.

41. "Of those rightly liberated" means of those well liberated, who have abandoned all defilements. "Of the peaceful" means of the good ones whose bodily, verbal, and mental actions are calmed. "Practitioners of the holy life" because of having practised both the holy life of the path and the holy life of the Dispensation. "With faith would give a seat" means having become one with a gladdened mind through faith in the fruit of action and through faith in the Triple Gem, if one were to give even just a seat. "Would rejoice thus, just as I" means just as I rejoice and am happy now by that gift of a seat, just so another too would rejoice and be happy.

42. "Therefore" means for that reason. The word "hi" is merely a particle. "By one intent on one's own welfare" means by one desiring one's own welfare. For whoever performs action that brings welfare to oneself, not that which brings harm, he is one intent on his own welfare. "Greatness" means greatness of resultant fruit. "To those bearing their final bodies" means to those bearing the final body; the meaning is to those who have eliminated the mental corruptions. For the meaning here is this: Since by the gift of a seat to arahants I thus rejoice in heavenly success, therefore by anyone else too who is aspiring for one's own progress, a seat should be given to those standing in the final body - there is no such merit as this - thus she shows. For those, it is similar to what was stated.

The commentary on the Elephant Mansion is concluded.

6.

Commentary on the First Boat Mansion

43-52. "A gold-roofed boat" means a boat-mansion. What is its origin? While the Blessed One was dwelling at Sāvatthī, sixteen monks, having dwelt at a certain village residence and having finished keeping the rains retreat, thinking "We shall see the Blessed One and hear the Teaching," heading towards Sāvatthī, set out on the highway in the summer season. On the way there was a waterless wilderness, and they, overpowered by heat, weary, thirsty, not obtaining drinking water, were going not far from a certain village. There a certain woman, having taken a water vessel, was going towards a well for the purpose of water. Then those monks, having seen her, thinking "Where this woman goes, having gone there it is possible to obtain drinking water," overcome by thirst, having gone in that direction, having seen the well, stood not far from her. That woman, having drawn water from there, wishing to return, having seen those monks, having known "These venerable ones are in need of water and are thirsty," having established respect and consideration, invited them with water. They, having taken out a water strainer from the bowl bag, having filtered it, having drunk drinking water as much as they liked, having cooled their hands and feet, having spoken thanksgiving for that woman's gift of drinking water, departed.

She, having placed that merit in her heart, recollecting it now and then, afterwards having died, was reborn in the Tāvatiṃsa realm. By the power of her merit, a great mansion adorned with wishing trees arose. Encircling that mansion, a river flowed, as if decorated with a net of pearls and silver, with white sandy banks strewn with sand, carrying pure water with masses of gems. On both its banks and at the entrance to the pleasure-grove mansion, a great pond adorned with groves of five-coloured lotuses arose together with a golden boat. She, experiencing heavenly success there, playing in the boat, sporting, wanders about. Then one day the Venerable Mahāmoggallāna, wandering on a journey in heaven, having seen that young goddess playing in the boat, asking about the meritorious action done by her -

43.

44.

45.

Thereupon, to show the manner of the answer given by the deity who was questioned by the elder, by the compilers of the recitation -

46.

This verse was spoken.

47.

48.

49.

50.

51.

52.

This is the manner of the deity's answer.

43. Therein, "gold-roofed" means gold-roofed because of the interior being concealed on both sides by variegated wall-designs made of refined gold, and because of being covered above with a golden ornament resplendent with various jewels. "Boat" means a vessel. For it is called a vessel because it flows and goes from the near shore to the far shore, and it is called a boat because it carries beings. "Woman" is a term of address to that goddess. "Nara" means one who leads, a man, a person. For just as a being who has become the first natural state is called "purisa" because he lies foremost in the sense of being superior to the other natural state, so he is called "nara" in the sense of leading. For even a person who has become a son or a brother stands in the place of a father to his mother and elder sisters, let alone one who has become a husband. "She who belongs to a man" is a woman; and this designation, current among human women, is by conventional usage likewise applied to others as well. "You plunge into the pond" means although there are many kinds of jewel-made water-born flowers such as red water-lilies, blue water-lilies and so on, because of the predominant presence there of divine lotuses reckoned as "pokkhara," you enter the divine lake which has obtained the name "pokkharaṇī," out of delight in sporting in the water. "You pluck a lotus with your hand" means you break with your hand a divine lotus, a playful water-lily, with a stalk made of silver, a cluster of petals made of ruby gems, and a pericarp, filaments and stamens made of gold, out of the desire to make it a sport-lotus.

47. "Thirsty" means parched with thirst. "Weary" means with bodies wearied by that thirst and by the fatigue of the journey. "Having risen" means having made the effort of rising, without falling into laziness - this is the meaning.

48. By "whoever indeed" and so on, showing the method of inference from what is seen to what is unseen - that "just as I, so too others obtain such fruit through the merit of giving water as an offering" - she answers the meaning asked by the elder from the common standpoint. Therein, "for him" and "that" refer back to the aforesaid doer of merit.

49. "Flow around" means they encircle in a suitable manner. By the encircling of his dwelling place, he too is called fenced in. "Tilaka" means a certain species of tree with flowers similar to the bandhujīvaka flower. "Uddālaka" means the Cassia Fistula trees, which are also called "royal trees."

50. "With such pieces of land" means with such pieces of land, that is, with tracts of land comprising the aforesaid ponds, rivers, and parks - this is the meaning. "Endowed in form" means endowed with a praiseworthy nature; by virtue of those ponds and so on, it is a delightful settlement - this is what is meant. "Exceedingly shining" means the construction is: they obtain a foremost mansion exceedingly, extremely resplendent. The remainder is just by the method already stated.

The commentary on the First Boat Mansion is concluded.

7.

Commentary on the Second Boat Mansion

53-62. "A gold-roofed boat" means the second boat-mansion. What is its origin? While the Blessed One was dwelling at Sāvatthī, a certain elder who had eliminated the mental corruptions, when entering the rains retreat was approaching, wishing to enter the rains retreat at a village residence, after the meal, set out on the highway from Sāvatthī heading for that village; weary and thirsty from the fatigue of the road, he arrived at a certain village on the way; not seeing outside the village such a place endowed with shade and water, and being overcome by fatigue, having put on his robe, having entered the village, he stood at the door of the very first house. There a certain woman, having seen the elder, having asked "From where have you come, venerable sir?" and having known his fatigue from the road and his state of being thirsty, having ushered him into the house saying "Come, venerable sir," having prepared a seat saying "Please sit down here," she gave it. When he was seated there, having given water for washing the feet and oil for anointing the feet, having taken a fan, she fanned him. When the fever had subsided, having prepared a sweet, cool, fragrant beverage, she gave it. The elder, having drunk that, his weariness allayed, having given thanksgiving, departed. She, afterwards having died, was reborn in the Tāvatiṃsa realm - all should be understood as similar to the preceding mansion. In the verses too there is nothing not already explained. Therefore it was said -

53.

54.

55.

56.

57.

58.

59.

60.

61.

62.

In the explanations of the meaning too, here "only one elder" - there is nothing not already explained.

The commentary on the Second Boat Mansion is concluded.

8.

Commentary on the Third Boat Mansion

63-74. "A gold-roofed boat" means the third boat-mansion. What is its origin? The Blessed One, while wandering on a journey through the country, together with a large community of monks, arrived at a brahmin village named Thūṇa in the Kosala country. The brahmin householders of Thūṇa heard: "The ascetic Gotama, it is said, has arrived at our village territory." Then the brahmin householders of Thūṇa, without faith, holding wrong views, overcome by stinginess, thinking "If the ascetic Gotama should enter this village and stay for two or three days, he would establish all these people in his own word, and then the brahmin religion would not find a footing," striving for the non-residence of the Blessed One there, removed the boats placed at the river fords, and destroyed the bridges and footbridges, and likewise the wayside shelters and so on, and except for one well, filled the other wells with grass and so on and covered them. Therefore it was said in the Udāna: "Then the brahmin householders of Thūṇa filled the well with grass and chaff up to the brim, 'May those shavelings, those petty ascetics, not drink the drinking water.'"

The Blessed One, having known that alteration of theirs, having compassion for them, together with the community of monks, having crossed over the river through the sky, having gone in due course, having reached Thūṇa, the brahmin village, turning aside from the road, sat down on the prepared seat at the foot of a certain tree. And at that time several water-carrying women were passing not far from the Blessed One. And in that village an agreement had been made: "If the ascetic Gotama should come here, no going out to meet him and so on should be done, and no almsfood should be given to him when he has come to the house, nor to his disciples."

There, a female slave of a certain brahmin, going with a pot having taken drinking water, having seen the Blessed One seated surrounded by the community of monks, and having known the monks to be weary and thirsty from the fatigue of the road, with a devoted mind, wishing to give drinking water, thinking "Even though my village-dwellers, having made the agreement 'Nothing is to be given to the ascetic Gotama, nor is even proper conduct to be shown,' stand thus, even so, if I, having found such a field of merit, one worthy of offerings, should not make a support for myself even by the mere giving of drinking water, when shall I be freed from this life of suffering? Let my master and all these villagers beat me or bind me; I shall give the gift of drinking water in such a field of merit" - having made this conclusion, even though being prevented by the other water-carrying women, heedless of her life, having lowered the drinking water pot from her head, having grasped it with both hands, having placed it to one side, with joy and pleasure arisen, having approached the Blessed One, having paid homage with the fivefold prostration, she invited him with drinking water. The Blessed One, having observed the confidence of her mind, assisting her, having filtered the drinking water, having washed his hands and feet, drank the drinking water; the water in the pot did not go to exhaustion. She, having seen that, again with a devoted mind, gave to one monk, and likewise to another and another, and gave to all of them; the water was not exhausted at all. She, full of mirth, went towards her house with the pot as full as before. Her master, the brahmin, having heard that the drinking water had been given, blazing with wrath, sizzling, threw her to the ground and struck her with his hands and feet. She, having reached the destruction of life by that assault, was reborn in the Tāvatiṃsa realm, and a mansion arose for her similar to that described in the first boat-mansion.

Then the Blessed One addressed the Venerable Ānanda: "Come now, Ānanda, bring me drinking water from the well." The Elder said: "Just now, venerable sir, the well has been spoiled by the people of Thūṇa; it is not possible to bring drinking water." The Blessed One commanded a second time and also a third time. On the third occasion, the Elder, having taken the Blessed One's bowl, went towards the well. As the Elder was going, the water in the well, having become full, overflowed and flowed all around, and all the grass and chaff, having floated up, departed of its own accord. By that flowing water, rising higher and higher, having filled the other reservoirs of water, encircling that village, the village area was submerged. Having seen that wonder, the brahmins, filled with wonder and amazement, asked forgiveness of the Blessed One; at that very moment the flood of water disappeared. They, having arranged a dwelling place for the Blessed One and the community of monks, having invited them for the morrow, on the second day, having prepared a great gift, having served the community of monks headed by the Buddha with superior solid and soft food, all the brahmin householders of Thūṇa, attending upon the Blessed One who had finished eating and had removed his hand from the bowl, sat down.

And at that time, that deity, having reviewed her own success, reflecting upon its cause, having known it to be "the gift of drinking water," filled with joy and pleasure, thinking "Come, I shall now pay homage to the Blessed One, and I shall make manifest in the human world the lofty fruit even of small services done to those who are rightly practising," filled with enthusiasm, with a retinue of a thousand nymphs, together with the mansion complete with pleasure grove and so on, with great divine power, with great divine majesty, while the great multitude of people was watching, having come, having descended from the mansion, having approached the Blessed One, having paid respect, she stood with joined palms raised. Then the Blessed One, wishing to make evident the fruit of action to that assembly of hers -

63.

64.

65.

66.

He asked with four verses.

67.

The compilers of the recitation said.

68.

69.

70.

71.

72.

73.

74.

These are the verses of reply.

63. Therein, although that deity, when the Blessed One asked, was not at that time standing having ascended that boat, was not plunging into the pond, nor was she plucking a lotus, yet being impelled by the power of her action, she habitually does so being engaged in water-sport; thus it was stated in this way by way of showing the uninterrupted nature of that activity. And this meaning should be seen not only here alone, but also in the preceding ones in just the same way.

72. "Pinnacled buildings" means those having houses bound with golden pinnacles. "Dwellings" means residences; the meaning is halls. Therefore it is said "divided into sections, measured." For those, being of four halls, as if being reflections of each other, are of separately divided form, and by their equal measurement they are as if measured in sections. "Shining brightly" means exceedingly resplendent. "They radiate" means they illuminate with networks of rays from gems, jewels, and gold.

74. "Mine" - this has reference to what precedes and what follows; the construction here is: of my action, for my benefit. "Drank the water" means that which was stated as the gift of water, this divine success is the fruit of that meritorious action, because for my benefit the Buddha, the Blessed One, the foremost worthy of offerings in the world including its gods, drank the water given by me. The remainder is according to the method already stated.

Thus, to the deity whose mind was pleased, the Blessed One, giving a progressive teaching of the Dhamma, made known the truths. She, at the conclusion of the teaching, became established in the fruition of stream-entry. The teaching of the Teaching was beneficial to the assembly that had arrived as well.

The commentary on the Third Boat Mansion is concluded.

9.

Commentary on the Lamp Mansion

75-84. "With surpassing beauty" refers to the Lamp Mansion. What is its origin? While the Blessed One was dwelling at Sāvatthī, on an Observance day, many lay followers, having become observers of the Observance, before the meal, having given gifts according to their means, having eaten early, dressed in clean garments, with clean upper robes, with scents, garlands and so on in their hands, after the meal, having gone to the monastery, having attended upon monks who were inspiring to the mind, in the evening they listened to the Teaching. While those who wished to stay right in the monastery were listening to the Teaching, the sun set and darkness arose. Therein a certain woman, having thought "Now it is fitting to make lamplight," having had material for lighting brought from her own house, having lit a lamp, having placed it in front of the Teaching seat, listened to the Teaching. She, delighted by that gift of a lamp, filled with joy and happiness, having paid homage, went to her own house. She, afterwards having died, was reborn in a Radiant Mansion in the Tāvatiṃsa realm. And the beauty of her body, exceedingly luminous, having outshone the other gods, stands illuminating the ten directions. Then one day the Venerable Mahāmoggallāna, wandering on a journey in heaven - all this should be understood according to the method that has come above. But here -

75.

76.

77.

78.

He asked with four verses.

79.

80.

81.

82.

83.

84.

She answered.

75. Therein, "with surpassing beauty": here the word "abhikkanta" occurs in the sense of passing away in such passages as "The night has passed, venerable sir, the first watch has gone." In such passages as "This one of these four persons is more brilliant and more sublime," in the sense of beautiful. In such passages as "Excellent, venerable sir, excellent, venerable sir," in the sense of appreciation. In such passages as "With surpassing beauty, illuminating all directions," in the sense of handsome. Here too it should be seen in the sense of handsome. Therefore "abhikkantena" means surpassing, exceedingly agreeable, handsome - this is the meaning. "With beauty" means with skin colour. "Illuminating all directions" means illuminating all ten directions, making one light. "Like what?" - he said "like the healing star." The star that has obtained the name "osadhī" because abundant radiance is sustained by it, or because of being a giver of supporting strength to medicinal herbs, just as it stands making light all around, just so you stand illuminating all directions.

77. "From all limbs" means from all bodily parts, from all major and minor limbs it shines - this is the intention; and this is an instrumental expression in the sense of cause. "All directions shine forth" means all ten directions shine. Some also read "obhāsare"; for them "sabbā disā" should be seen as simply a plural.

81. "At the time for lighting" means at the time of making a lamp, in the darkness suitable for lighting a lamp - this is the meaning. Therefore it was said "whoever in the darkness of a very dark night"; the meaning is in thick, great darkness. "Gives a lamp" means whether lighting it oneself or having another light it, one gives the gift of a lamp; one relinquishes lamp requisites dedicated to those worthy of offerings. "There arises a mansion of radiant light" means by way of taking up conception in rebirth, one approaches a mansion of radiant light. The remainder is according to the method already stated.

Then, when the meaning as asked about had been spoken by the deity, the Elder, making that very discussion the occasion, having known through the talk on giving and so on that her mind was pliant and so on, made known the truths. At the conclusion of the truths, that deity together with her retinue became established in the fruition of stream-entry. The Elder, having come from there, reported that incident to the Blessed One. The Blessed One, on that subject matter, taught the Teaching in detail to the assembly that had arrived. That teaching was beneficial to the great multitude. The great multitude became one who acted carefully, distinctively, in the giving of lamps.

The commentary on the Lamp Mansion is concluded.

10.

Commentary on the Sesame Offering Mansion

85-92. "With surpassing beauty" - this is the Sesame Offering Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. And at that time at Rājagaha a certain pregnant woman, having washed sesame seeds, was drying them in the sunshine, desirous of making oil. And she was one whose life span was exhausted, subject to passing away on that very day, and her action conducive to hell had made an opportunity and was standing ready. Then the Blessed One, surveying the world towards the break of dawn, having seen her with the divine eye, thought: "This woman, having died today, will be reborn in hell. What if I, by the acceptance of sesame seeds as almsfood, were to make her one destined for heaven." He, from Sāvatthī, at that very moment, having gone to Rājagaha, having dressed in the earlier period of the day, taking his bowl and robe, walking for almsfood in Rājagaha, gradually arrived at the door of her house. That woman, having seen the Blessed One, with joy and pleasure arisen, suddenly having got up, with joined palms, not seeing anything else suitable to be given, having washed her hands and feet, having made the sesame seeds into a heap, having grasped them with both hands, having poured a handful of sesame seeds into the Blessed One's bowl, she paid homage to the Blessed One. The Blessed One, having compassion for her, having said "May you be happy," departed. She, having died towards the break of dawn of that night, was reborn as if awakened from sleep in a golden mansion twelve yojanas in extent in the Tāvatiṃsa realm.

Then the Venerable Mahāmoggallāna, wandering on a journey in heaven, having approached her, who was surrounded by a thousand nymphs, shining with great divine power -

85.

86.

87.

88.

89.

90.

91.

92.

She answered.

90. Therein, "āsajja" - this word "āsajja" occurs in the sense of knocking against in such passages as "having approached the Tathāgata" and so on. In such passages as "one gives a gift having approached" and so on, it is in the sense of meeting. Here too it should be seen as meeting indeed. Therefore "āsajja" means having met together, having come together by combination - this is the meaning. Therefore she said "unwillingly." For she said "having approached, I gave a gift, unwillingly, an offering of sesame seeds" with reference to the gift of sesame seeds that was offered suddenly when the Blessed One arrived, without a prior intention to give that had been previously established preceded by the arrangement of things to be given. The remainder is according to the method already stated.

The commentary on the Sesame Offering Mansion is concluded.

11.

Commentary on the First Devoted Wife Mansion

93-100. "Herons, peacocks, and divine swans" is the Mansion of the Devoted Wife. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There a certain woman was a devoted wife, acting agreeably towards her husband, patient, taking the auspicious course, she did not oppose even when angry, was of non-harsh speech, a speaker of truth, faithful, devoted, and gave gifts according to her means. She, afflicted by a certain illness, having died, was reborn in the Tāvatiṃsa realm. Then the Venerable Mahāmoggallāna, wandering on a journey in heaven in the same manner as before, having seen that young goddess experiencing great success, approached her. She, surrounded by a thousand nymphs, with her person adorned with ornaments weighing sixty cartloads, having paid homage with her head at the elder's feet, stood to one side. The elder too, asking about the meritorious action done by her -

93.

94.

95.

96.

97.

98.

99.

100.

That deity answered.

93. Therein, "herons" means heron birds, which are also called "sārasas" (cranes). "Peacocks" means peafowl. "Divine" means of divine power. For this term should be connected with all four terms thus: "divine herons, divine peacocks" and so on. "Swans" means golden swans and other swans. "Sweet-voiced" means having sweet voices. "Cuckoos" means both dark cuckoos and white cuckoos. "Fly about" means playing and frolicking for the purpose of the deity's enjoyment, they fly all around and wander about. For in the form of herons and so on, the deities who constitute the retinue, playing and frolicking for the purpose of generating delight for the deity, are spoken of as "herons" and so on. "Strewn with flowers" means strewn over with various kinds of jewel-flowers, both strung and unstrung. "Charming" means delightful; the meaning is pleasing to the mind. "Variegated" means made beautiful by many gardens, wish-fulfilling trees, ponds and so on, and in the mansions by many special wall-decorations and so on. "Frequented by men and women" means attended upon by young gods and young goddesses who constitute the retinue.

94. "Displaying supernormal powers of various forms" - the construction is: displaying various forms by the showing of diverse appearances, you dwelt exercising supernormal powers of transformation, supernormal powers accomplished through the power of action.

97. "With undiverted mind" means a devoted wife; "one whose mind is directed from her husband towards another" is "one of diverted mind"; "not of diverted mind" is "of undiverted mind"; the meaning is: I did not arouse an evil thought towards another man other than my husband. "Guarding as a mother guards her son" means just as a mother guards her son, so guarding my husband, or showing compassion towards all beings through seeking their welfare and through the desire to remove what is harmful. "Even when angry I did not speak harshly" means dependent on discomfort caused by another, even though being angry, I did not speak harsh speech; rather, the intention is: I spoke only endearing speech.

98. "Established in truth" means firmly established in truth. Because one is called established in truth through abstention from lying, and never merely by speaking truthful words, she said - "Having abandoned untruth" means having abandoned lying. "Delighting in giving" means devoted to giving; the meaning is engaged and occupied in it. "Of a nature that supports others" - the construction is: by nature disposed to supporting others just as oneself through the ways of supporting others, with a devoted mind through faith in the fruit of action, I gave food and drink carefully with respect, and I also gave other gifts such as cloth and so on, extensive and lofty. The remainder is according to the method already stated.

The commentary on the Devoted Wife Mansion is concluded.

12.

Commentary on the Second Devoted Wife Mansion

101-107. "Lapis Lazuli Pillars" is the second devoted wife's mansion. What is its origin? It is said that in Sāvatthī, a certain female lay follower, being a devoted wife, faithful and devoted, having made the five precepts thoroughly pure, guarded them, and gave gifts according to her means; she, having died, was reborn in the Tāvatiṃsa realm. The remainder is the same as the method stated below.

101.

102.

103.

104.

105.

106.

107.

101. Therein, "lapis lazuli pillar" means a pillar made of lapis lazuli gems. "Beautiful" means delightful. "Luminous" means exceedingly bright. "High and low" means high and low; the meaning is various.

104-105. "A female lay follower" means one established in the characteristic of a female lay follower through going for refuge. For it is said -

"Since, Mahānāma, a noble disciple has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, to this extent, Mahānāma, is a noble disciple a lay follower."

"The One with Vision" means of the Buddha, the Blessed One, who has vision through five eyes. Thus, having shown the purity of disposition by the proclamation of the state of being a female lay follower, in order to show the purity of practice, "abstaining from killing living beings" and so on was stated. Therein, "I was satisfied with my own husband" states the abstention from misconduct. The remainder is exactly the same as what was said below.

The commentary on the Second Devoted Wife Mansion is concluded.

13.

Commentary on the First Daughter-in-law Mansion

108-115. "With surpassing beauty" - this is the Daughter-in-law's Mansion. What is its origin? In Sāvatthī, in a certain house, a daughter-in-law of the family, having seen an elder who had eliminated the mental corruptions who had entered the house for almsfood, with joy and pleasure arisen, thinking "This highest field of merit has presented itself to me," having taken the portion of cake obtained by herself, she presented it to the elder with regard. The elder, having accepted it and having given thanksgiving, departed. She, afterwards having died, was reborn in the Tāvatiṃsa realm. All the remainder is exactly the same as what was said above. Therefore it was said -

108.

109.

110.

111.

112.

113.

114.

115.

112. Therein, "daughter-in-law" means the wife of a son. For a woman's husband's father is called "father-in-law," and she is his "daughter-in-law." With reference to that, "I was a daughter-in-law in my father-in-law's house."

113. "Half of my portion" means half of the share obtained by oneself. "I rejoice in the Nandana grove" - she said this because she was seen by the elder in the Nandana grove. The remainder is according to the method already stated.

The commentary on the Daughter-in-law Mansion is concluded.

14.

Commentary on the Second Daughter-in-law Mansion

116-123. "With surpassing beauty" is the Second Daughter-in-law's Mansion. Here, however, there is nothing not already explained; in the arising of the occasion, the distinction is only the gift of barley-gruel. Therefore it was said -

116.

117.

118.

119.

120.

121.

122.

123.

121. Therein, "a share" means a portion of barley-gruel. Therefore she said "having given a lump of barley-gruel." And "barley-gruel" means barley-gruel made from barley is spoken of. The remainder is according to the method already stated.

The commentary on the Second Daughter-in-law Mansion is concluded.

15.

Commentary on the Uttarā Mansion

124-136. "With surpassing beauty" refers to the Uttarā Mansion. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. And at that time a poor man named Puṇṇa lived in dependence on the millionaire of Rājagaha. His wife was Uttarā, and he had a daughter also named Uttarā - just two people in the household. Then one day they made a proclamation in Rājagaha: "A festival is to be celebrated by the people for seven days." Having heard that, the millionaire said to Puṇṇa who had come right early: "Dear son, our attendants wish to celebrate the festival. Will you celebrate the festival, or will you do work for wages?" "Master, a festival is for those who have wealth. But in my house there is not even rice-grain for rice gruel for the morrow. What is the festival to me? If I can obtain oxen, I shall go to plough." "Then take the oxen." He, having taken strong oxen and a good plough, having said to his wife: "Dear lady, the townspeople are celebrating the festival. I, due to poverty, shall go to do work for wages. Cook for me today a double portion of fodder and bring the meal" - went to the field.

The Elder Sāriputta too, having been attained to the cessation attainment for seven days, having emerged from it, looking around thinking "For whom indeed is it fitting for me to show kindness today?" having seen Puṇṇa entered within the net of his knowledge, looking to see "Is this one indeed faithful? Will he be able to show me kindness?" having known his state of faith and his ability to show kindness and the obtaining of great success by him on account of that, having taken his bowl and robes, having gone to his ploughing place, stood looking at a bush on the bank of a pit. Puṇṇa, having seen the elder, having set aside his ploughing, having paid homage to the elder with the fivefold prostration, thinking "There will be need for a wooden toothbrush," having made a wooden toothbrush allowable, gave it. Then the elder, having taken out his bowl and water strainer, gave them to him. He, thinking "There will be need for drinking water," having taken them, having filtered drinking water, gave it.

The elder thought: "This one lives at the back of others' house. If I go to his house-gate, his wife will not be able to see me. Until his wife, having taken the meal, sets out on the road, I shall stay right here." He, having waited there a little while, having known that she had set out on the road, set out facing towards the inner city. She, having seen the elder on the road, thought: "Sometimes when I have a gift, I do not see the noble one; sometimes when I see the noble one, I have no gift. But today the noble one has been seen by me, and this gift is here. Will he indeed show me kindness?" She, having put down the food vessel, having paid homage to the elder with the fivefold prostration, said: "Venerable sir, without thinking whether this is coarse or superior, show kindness to your servant." Then the elder, having held out his bowl, while she, holding the vessel with one hand and giving the food from it with the other hand, when half the food had been given, covered the bowl with his hand, saying "Enough." She, having said "Venerable sir, there is only one portion; it cannot be made into two. Without making provision for this world for your servant, make provision for the world beyond. I wish to give it without remainder," having placed all of it in his bowl, made the aspiration: "May I be a partaker of what is seen by you in this very life." The elder, having said "May it be so," having given the thanksgiving while standing right there, having sat down in a place convenient for water, took his meal. She too, having turned back, having searched for rice-grain, cooked a meal.

Puṇṇa too, having ploughed an area of about half a karīsa, being unable to endure the hunger, having released the oxen, having entered the shade of a single tree, sat down looking at the road. Then his wife, while going having taken the meal, having seen him, thought: "He is sitting oppressed by hunger, looking at me. If he threatens me saying 'You have delayed too much' and strikes me with a driver's stick, the deed done by me will become useless. I shall tell him beforehand." Having thought thus, she said: "Husband, for just this one day gladden your mind. Do not make the deed done by me useless. I, while bringing your meal right early, having seen the General of the Teaching on the road, having given your meal to him, having gone again to the house and having cooked a meal, have come. Gladden your mind, husband." He, having asked "What do you say, dear lady?" having heard that matter again, saying "Dear lady, well done indeed by you in giving my meal to the noble one! By me too, right early today, a wooden toothbrush and water for washing the face were given to him" - with a gladdened mind, having delighted in those words, because of having received the meal late, with body wearied, having placed his head on her lap, he fell into sleep.

Then, right early, his tilled ground, with reference to the dust powder, all having become red gold, stood shining like a heap of kaṇikāra flowers. He, having awakened, having looked, said to his wife: "Dear lady, this tilled ground all appears to have become gold for me. Is it that my eyes are spinning because of having received food too late in the day?" "Husband, it appears just so to me too." He, having risen, having gone there, having taken one lump, having struck it on the plough-head, having known its golden nature, thinking "Ah, by the gift given to the noble General of the Teaching, this very day the result has been shown. But it is not possible to conceal and enjoy so much wealth," having filled the food bowl brought by his wife with gold, having gone to the royal palace, having entered when given permission by the king, having paid respect to the king, when it was said "What is it, dear?" he said: "Sire, today my tilled ground has all become just a heap of gold and stands thus. It is fitting to have the gold brought." "Who are you?" "My name is Puṇṇa." "But what was done by you today?" "By me, right early, a wooden toothbrush and water for washing the face were given to the General of the Teaching. And by my wife too, the food being brought for me was given to him alone."

Having heard that, the king, having said "This very day, indeed, friend, the result of the gift given to the General of the Teaching has been shown," asked "Dear, what shall I do?" "Having sent many thousands of carts, have the gold brought." The king sent the carts. When the king's men were taking it saying "It belongs to the king," each thing taken became nothing but clay. When they, having gone, reported to the king, being asked "Having said what did you take it?" they said "It belongs to you." "If so, dear ones, go again, and take it saying 'It belongs to Puṇṇa.'" They did so; each thing taken was nothing but gold. Having brought all of it, they made a heap in the royal courtyard. The heap was eighty cubits in height. The king, having assembled the citizens, said "Does anyone in this city have so much gold?" "There is not, Sire." "What then is fitting to give him?" "The umbrella of a millionaire, Sire." The king, saying "Let him be named the Millionaire of Much Wealth," gave him the umbrella of a millionaire together with great wealth.

Then he said to him: "We, Sire, have dwelt for so long a time in another's family. Give us a dwelling place." "Then look, this thicket can be seen; having had it removed, build a house" - he pointed out the site for a house of a former millionaire. He, having had a house built in that place in just a few days, performing the house-entering ceremony and the umbrella ceremony together as one, gave a gift to the Community of monks headed by the Buddha for seven days. Then the Teacher, while giving the thanksgiving for the gift, gave a progressive discourse. At the conclusion of the Dhamma talk, the millionaire Puṇṇa and his wife and his daughter Uttarā - these three persons became stream-enterers.

Afterwards, the millionaire of Rājagaha asked for the daughter of the millionaire Puṇṇa in marriage for his own son. He, having been told "I shall not give her," said "Do not do thus; having dwelt in dependence on us for so long a time, your success was obtained; give your daughter to my son." He said "You are ones of wrong view; my daughter cannot live without the Three Jewels; I shall indeed not give him my daughter." Then many sons of good family, millionaires, householders and others, requested him "Do not break trust with him; give him your daughter." He, having accepted their word, gave his daughter on the full moon of Āsāḷha. She, from the time of going to her husband's family, was not able to approach a monk or a nun, or to give a gift, or to hear the Teaching. Thus, when two and a half months had passed, she asked the attendant standing nearby "How much of the rains retreat now remains?" "A fortnight, my lady." She sent a message to her mother and father: "Why did they throw me into such a prison? Better for you to have me branded and proclaimed as a slave to others, than to give me to such a family of wrong view. From the time of coming, I have not been able to do even one meritorious deed such as seeing monks and so on." Then her father, having declared his displeasure "My daughter is indeed afflicted," sent fifteen thousand coins: "In this city there is a courtesan named Sirimā; she takes a thousand daily. Having brought her with these coins and having handed her over to her husband, let her herself make merit as she pleases" - and he sent a message too. Uttarā, having done so, when her husband, having seen Sirimā, said "What is this?" she said: "Husband, for this fortnight let my companion attend upon you; but I, for this fortnight, wish to give gifts and wish to hear the Teaching." He, having seen that lovely woman, with affection arisen, received it saying "Good!"

Uttarā too, having invited the Community of monks headed by the Buddha, having obtained the Teacher's promise saying "Venerable sir, for this fortnight, without going elsewhere, almsfood should be accepted right here," with a satisfied mind thinking "From now on, until the great invitation ceremony, I shall obtain the opportunity to attend upon the Teacher and to hear the Teaching," went about arranging all duties in the kitchen, saying "Cook the rice gruel thus, cook the food thus, cook the cakes thus." Then her husband, thinking "Tomorrow will be the great invitation ceremony," standing at the window facing the kitchen, having looked around thinking "What is that blind fool doing going about?" having seen her drenched with sweat, covered with ashes, smeared with charcoal soot, having arranged things thus and going about, having laughed saying "Alas, the blind fool, in such a position does not enjoy this splendid achievement; she goes about with a gladdened mind thinking 'I shall attend upon the shaven-headed ascetics,'" departed.

When he had departed, Sirimā, who had been standing near him, thinking "Having looked at what indeed does he laugh?" looking through that very window, having seen Uttarā, thought: "Having looked at her, he laughed; surely there is intimacy between him and her." It is said that she, although living for a fortnight in that house as an outside woman, while enjoying that success, not knowing her own status as an outside woman, formed the notion "I am the mistress of the house." She, having bound resentment towards Uttarā, thinking "I shall produce suffering for her," having descended from the mansion, having entered the kitchen, having taken boiling ghee with a ladle at the place for cooking cakes, set out towards Uttarā. Uttarā, having seen her coming, thought: "A favour has been done for me by my companion; the world-circle is too confined, the Brahma world is too low; the virtue of my companion alone is great. For in dependence on her I too obtained the opportunity to give gifts and to hear the Teaching. If there is wrath in me towards her, let this ghee burn me; if there is not, let it not burn me" - and she pervaded her with friendliness. The boiling ghee poured by her on her head was like cool water. Then, thinking "This will be cool," having filled the ladle again and having taken it, as she was coming, Uttarā's female slaves, having seen her, threatening her saying "Hey, you badly trained one, you are not fit to pour boiling ghee on our mistress," rising up from here and there, having beaten her with hands and feet, threw her down on the ground; Uttarā, although trying to prevent them, was not able to prevent them. Then she, standing over her, having warded off all the female slaves, having admonished Sirimā saying "Why was such a weighty deed done by you?" having bathed her with hot water, anointed her with oil medicated a hundred times.

At that moment she, having known her own status as an outside woman, thought: "A weighty deed was done by me; while I was pouring boiling ghee upon her merely because of the husband's laughing, she did not command the female slaves saying 'Seize her!' Even at the time of harassing me, having warded off all the female slaves, she did what ought to be done for me. If I do not ask forgiveness of her, may my head split into seven pieces" - and having lain down at her feet, said "Lady, forgive my fault." "I am a daughter who has a father; when my father has been asked forgiveness of, I shall forgive." "So be it, lady, I shall ask forgiveness of your father too, the millionaire Puṇṇa." "Puṇṇa is my father in the round of rebirths; but when my father who brings about the end of the round of rebirths has been asked forgiveness of, I shall forgive." "But who is your father in the end of the round of rebirths?" "The Perfectly Self-awakened One." "I have no trust with him; what shall I do?" "Tomorrow the Teacher will come here bringing the Community of monks; you, having taken whatever honour you have obtained, having come right here, ask forgiveness of him." She, having risen saying "Very well, lady," having gone to her own house, having commanded five hundred attendant women, having prepared various kinds of solid and soft foods and curries, on the following day, having taken that honour, having come to Uttarā's house, being unable to place it in the bowls of the Community of monks headed by the Buddha, she stood; having taken all that, Uttarā herself arranged it.

Sirimā too, at the conclusion of the meal, together with her retinue, lay down at the feet of the Teacher. Then the Teacher asked her "What is your offence?" "Venerable sir, yesterday such and such a thing was done by me, and then my companion, having prevented the maidservants who were vexing me, rendered me a favour indeed. I, having known the virtue of this one, asked her forgiveness, and then she said to me 'When you have been asked forgiveness of, I shall forgive.'" "Is it really so, Uttarā?" "Yes, venerable sir, boiling ghee was poured on my head by my companion." "Then what was thought by you?" "The world-circle is too confined, the Brahma world is too low, the virtue of my companion alone is great; for I, in dependence on her, obtained the opportunity to give gifts and to hear the Teaching. If there is wrath in me towards her, let this burn me; if not, let it not burn me" - having thought thus, I pervaded her with friendliness, venerable sir. The Teacher said "Good, good, Uttarā, thus it is proper to conquer wrath. For one prone to wrath should be conquered by non-wrath, one who reviles by one who does not revile, one who abuses by one who does not abuse, a great miser by giving of one's own property, a liar by truthful speech" - showing this meaning -

Having spoken this verse, at the conclusion of the verse he gave a talk on the four truths. At the conclusion of the truths, Uttarā became established in the fruition of once-returning, and her husband and father-in-law and mother-in-law realised the fruition of stream-entry; Sirimā too, together with her retinue of five hundred, became a stream-enterer. Afterwards, Uttarā, having died, was reborn in the Tāvatiṃsa realm. Then the Venerable Mahāmoggallāna, wandering on a journey in heaven in the very manner stated above, having seen the young goddess Uttarā -

124.

125.

126.

127.

128.

129.

130.

131.

132.

133.

134.

135.

The deity too answered him.

126. "And, venerable sir, in my name pay respect with your head at the Blessed One's feet - 'Venerable sir, the female lay follower named Uttarā pays respect with her head at the Blessed One's feet.' But this is not wonderful, venerable sir, that the Blessed One would declare me in a certain fruit of asceticism, the Blessed One declared me in the fruit of once-returning."

128. Therein, "envy and stinginess and also insolence, were not mine while dwelling in the house" means whatever envy, having the characteristic of envying others' success, with the domain of the success and so on of other women dwelling in the midst of a house; and whatever stinginess, having the characteristic of concealing one's own success, through unwillingness to give to those who request even something temporary and so on; and whatever insolence, having the characteristic of rivalry with others by means of family, region and so on, arises - that threefold evil quality did not exist, did not arise in me while dwelling in the house, even when there was a combination of conditions. "Without wrath" means of the nature of not being angry, through being accomplished in patience, friendliness, and compassion. "Obedient to her husband's authority" means one whose habit is to conduct herself under the authority of her husband by way of agreeableness, through rising before him and retiring after him and so on; the meaning is: one who conducts herself agreeably. "Always heedful on the Observance day" means I was constantly heedful in the observance of the Observance morality, dwelling in heedfulness.

129. Showing that very heedfulness regarding the Observance, in order to show on which days it should be observed, of what kind, and how it should be observed, she said beginning with "the fourteenth" and so on. Therein, "the fourteenth, the fifteenth" - the connection is "of the fortnight"; and this is an accusative expression used in the sense of absolute connection. "And the eighth of the fortnight" - here "and" is the remainder of the expression. "And the extra holiday" means and the supplementary fortnight; and the fortnight on which the Observance morality should be maintained by way of entering and departing, in order from the beginning and from the end respectively of the fourteenth, fifteenth, and eighth; the meaning is: the thirteenth, the first day of the fortnight, the seventh, and the ninth. "Well endowed with the eight factors" means well come together with, endowed with, precisely the eight factors beginning with abstention from killing living beings.

130. "I shall observe" means I observed. For this is a future tense expression used in a past sense. Some, however, read just "upavasiṃ" (I observed). "Always" means on all Observance days together with the extra holidays. "In the moralities" means in the Observance moralities that are to be accomplished. For this is a locative used in the sense of that which is to be accomplished. "Restrained" means restrained by body, speech, and mind. Or "always" means at all times. "In the moralities" means in the permanent moralities. "Restrained" means restrained by body and speech.

131. Now, in order to show that permanent morality, "abstaining from killing living beings" and so on was stated. Therein, "living being" means, in conventional terms, a being; in the ultimate sense, the life faculty. The striking down of a living being, the murder of a living being, the slaughter of a living being, is the killing of living beings; in meaning, it is the murderous volition, in one who perceives a living being as a living being, that arises through an effort to cut off the life faculty, occurring through one or another of the doors of body and speech. From that, from killing living beings. "Abstaining from" means drawn back, turned away - this is the meaning.

"From lying" means: "falsely" means the verbal action or bodily action that destroys the welfare of one with the intention to deceive; or, with the intention to deceive, the volition that gives rise to the bodily and verbal action of deceiving another is false speech. Or alternatively, "falsely" means a subject matter that is not factual, that is untrue; "speech" means the volition that gives rise to the intimation as true, of one who wishes to communicate that as factual, as true. From that, from lying, restrained, drawn back, abstaining from - this is the meaning. The word "and" has the purpose of combining.

"From theft" means: theft is called the state of being a thief; the meaning is taking what belongs to another by stealing. In meaning, in the case of one who perceives as belonging to another that which belongs to another, the volition of theft, aroused by the effort of taking it, is theft. From that, from theft, restrained; or the connection is with "far from."

"From adultery" means: having transgressed, the conduct is adultery; the meaning is misconduct - conduct driven by sensual desire in an improper object, having transgressed the conventions of the world. An improper object means - For men: protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, with protection, under penalty - these are ten; bought with money, kept for passion, kept woman, one who receives clothes, one who provides water, one who takes off the pad, a slave wife, a worker wife, flag-brought, wife for the moment - these are ten; thus twenty women. But for women, other men are the improper object of the twelve women: the two with protection and under penalty, and the ten beginning with bought with money; this alone is what is intended here. But by characteristic, adultery is the volition that transgresses an improper object, occurring through the body-door with the intention of sexual intercourse. Therefore, from adultery.

"From drinking intoxicants" means: "intoxicant" is called spirits and fermented liquor in the sense of being intoxicating; they drink by means of it, thus it is a "beverage"; the beverage of intoxicants is drinking intoxicants. By whatever volition of immorality one drinks, beginning from the seed, even with the tip of a blade of kusa grass, the intoxicant reckoned as spirits of five kinds - flour liquor, cake liquor, rice liquor, with yeast added, connected with ingredients - or fermented liquor of five kinds - flower extract, fruit extract, honey extract, molasses extract, connected with ingredients - that volition is drinking intoxicants. Therefore, from drinking intoxicants, far from, abstaining.

132. Thus, having divided and shown the permanent morality by way of things to be abandoned beginning with "abstaining from killing living beings," now combining them together by way of what is to be undertaken, showing them, she said "delighting in the five training rules." Therein, "training rule" means a rule to be trained in, a portion of training - this is the meaning. Or alternatively, all wholesome mental states such as meditative absorptions and so on are training because they are to be trained in; but any factor among the five morality factors is a "step" in the sense of being a support for those trainings - thus, because of being a step of the trainings, it is a training rule; these are the five morality factors. Devoted to and delighted in that fivefold training rule - thus "delighting in the five training rules." "Skilled in the noble truths" means skilled and accomplished in the four noble truths reckoned as suffering, origin, cessation, and path, by way of the full realisation of full understanding, abandoning, realisation, and development; the meaning is one who has penetrated the four truths. "Of Gotama" means she praises the Blessed One by his clan name. "Famous" means of renown, or possessed of a retinue.

133. "Sāhaṃ" means she, I, possessing the aforesaid qualities. "By my own morality" means by the cause that is one's own intrinsic nature of morality such as being without covetousness and so on, and by the morality of observance such as the Observance morality and so on. For that is distinctively called "one's own" because of beings' ownership of their actions and because it brings welfare and happiness. Therefore he said -

"And by fame, one of fame" means one of fame, famous, by the reputation spread all around like oil on the surface of water, obtained through qualities as they really are, beginning with "Uttarā the female lay follower, accomplished in morality and good conduct, without covetousness, without stinginess, not prone to wrath" and so on, and beginning with "one who has attained the fruit, one who has cognised the teaching" and so on; or one of fame, accomplished in retinue, by the retinue of fame attained here through the virtue of morality. "I experience my own merit" means I experience one's own merit as it has been accumulated. For when the fruit of merit of someone is experienced, by the figurative usage of the result, that merit too is said to be experienced. Or alternatively, from the standpoint of a worldling, even the result of good conduct is called "merit." As he said: "Monks, because of undertaking wholesome mental states, thus this merit increases." "Happy and I am free from illness" means I am happy with divine happiness and with the happiness of fruition, and free from illness, healthy, due to the absence of bodily and mental suffering.

136. "Mama ca" - the word "ca" has the meaning of conjunction. By that it conjoins the homage thus: "You should pay respect in my name too, not merely of your own accord." By "it is not wonderful" and so on, she shows the well-known state of her being a noble female disciple. "Taṃ bhagavā" and so on is the utterance of the Elders who held the convocations. The remainder is just by the method already stated.

The commentary on the Uttarā Mansion is concluded.

16.

Commentary on the Sirimā Mansion

137-149. "And your horses are yoked, supremely adorned" - this is the Sirimā Mansion. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. And at that time, the courtesan Sirimā, mentioned in the immediately preceding story below, having attained the fruition of stream-entry, having abandoned her defiled occupation, established eight ticket meals for the Community. From the beginning, eight monks regularly come to the house. She, having said "Take ghee, take milk" and so on, fills their bowls; what is obtained by one is sufficient for even three or four; daily, almsfood is given at an expenditure of sixteen coins. Then one day, a certain monk, having eaten the meal for eight at her house, went to a certain monastery at a distance of three yojanas. Then they asked him, seated in the evening at the attendance upon the elders, "Friend, where did you take almsfood and come from?" "The meal for eight at Sirimā's was eaten by me." "She gives it making it agreeable, friend." "It is not possible to describe her food; she gives it making it exceedingly superior; what is obtained by one is sufficient for even three or four; but even more than her gift is the sight of her itself." For that woman is of such and such a kind - thus he spoke of her virtues.

Then a certain monk, having heard the talk of praise of her, even without seeing her, having developed affection by hearing alone, thinking "It is fitting for me to go there and see her," having told his own seniority, having asked that monk about his place in the list, having heard "Tomorrow, friend, you will be the senior monk of the Community in that house and will receive the meal for eight," at that very moment, having taken his bowl and robe, having departed, right early when dawn was rising, having entered the ticket hall and stood, being the senior monk of the Community, he received the meal for eight at her house. But the monk who had eaten the day before and departed - at the very time of his departure, a disease arose in her body. Therefore she, having taken off her ornaments, lay down. Then her maidservants, having seen the monks who had come to receive the meal for eight, informed her. She, being unable to go and take the bowls with her own hand or to seat them, commanded the maidservants: "Take the bowls, ladies, seat them, serve them rice gruel, give them sweet-meats, and at mealtime fill the bowls and give them." They, having said "Very well, lady," having ushered in the monks, having served them rice gruel, having given sweet-meats, at mealtime, having filled the bowls with food, informed her. She, having said "Support me and lead me there, ladies, I shall pay homage," being supported by them, led to the presence of the monks, with trembling body she paid homage to the monks. That monk, having looked at her, thought: "Even when ill, such is this beauty of her appearance; but when she is well, adorned with all ornaments, what kind of beauty of form would this one have?" Then the mental defilement accumulated over many crores of aeons occurred to him. He, becoming unknowing, being unable to eat the food, having taken the bowl, having gone to the monastery, having covered the bowl, having placed it to one side, having spread out the corner of his robe, lay down. Then one companion monk, even though entreating him, was not able to feed him. He was famished.

On that very day, in the evening, Sirimā died. The king sent a message to the Teacher: "Venerable sir, Jīvaka's younger sister, Sirimā, has died." The Teacher, having heard that, sent a message to the king: "There is no cremation of the body to be done for Sirimā; having laid her down in a charnel grove for fresh corpses in such a way that crows and the like do not eat her, have her guarded." The king did so. Three days passed in succession. On the fourth day the body swelled up, worms oozed from the nine wound-openings, and the entire body was like a broken pot of boiled rice. The king had a drum beaten in the city: "Except for those guarding the house and children, for those not coming to see Sirimā, a fine of eight coins." And he sent to the presence of the Teacher: "Let the monastic community headed by the Buddha, it seems, come to see Sirimā." The Teacher had the monks informed: "We shall go to see Sirimā."

That young monk too, for four days, not heeding anyone's word, lay down just famished. The food in the bowl had become putrid; stain arose on the bowl too. Then his companion monk, having approached him, while being told "Friend, the Teacher is going to see Sirimā," though thus hungry within, at the very word "Sirimā" being spoken, suddenly got up saying "The Teacher is going to see Sirimā; you too will go?" "Yes, I shall go" - having thrown away the food, having washed the bowl, having put it into the bag, he went together with the community of monks. The Teacher, surrounded by the community of monks, stood on one side; the nuns' community too, the king's retinue too, the lay followers' assembly too, the female lay followers' assembly too, stood each on one side.

The Teacher asked the king "Who is this, great king?" "Venerable sir, Jīvaka's younger sister, named Sirimā." "This is Sirimā?" "Yes, venerable sir." Then have a drum beaten in the city: "Let them take Sirimā, having given a thousand." The king had it done so; there was not even one saying "ha" or "hu." The king reported to the Teacher "They do not take her, venerable sir." Then, great king, lower the price. The king, having had a drum beaten saying "Let them take her, having given five hundred," not seeing anyone to take her, had a drum beaten saying "Let them take Sirimā, having given two hundred and fifty, two hundred, a hundred, fifty, twenty-five coins, twenty coins, ten coins, five coins, one coin, a half, a quarter, a māsaka, a farthing," and had a drum beaten "Let them take her even for nothing"; even so there was not one saying "ha" or "hu." The king said "Even for nothing, venerable sir, there is no one to take her." The Teacher, showing "See, monks, a woman dear to the public. In this very city, having given a thousand, formerly they obtained her for one day; now there is no one to take her even for nothing. Such a form has reached destruction and decay, made variegated with borrowed ornaments, become a sore by way of the nine wound-openings, raised up by three hundred bones, constantly afflicted, merely because of being thought about in many ways by the foolish multitude, the object of many thoughts, an unstable individual existence" -

He spoke a verse. At the conclusion of the teaching, the monk whose mind was bound to Sirimā, having become free from desire and lust, having developed insight, attained arahantship. There was full realization of the teaching for eighty-four thousand living beings.

Now at that time the heavenly maiden Sirimā, having surveyed the success of her own wealth, looking at the place from which she had come, having seen the Blessed One standing near her body in her former existence, surrounded by the community of monks, and a great multitude of people assembled, surrounded by five hundred heavenly maidens, with five hundred chariots, with visible body, having come, having descended from the chariot, together with her retinue, having paid homage to the Blessed One, stood with joined palms. Now at that time the Venerable Vaṅgīsa was standing not far from the Blessed One. He said this to the Blessed One: "It occurs to me, Blessed One, to ask one question." "Let it occur to you, Vaṅgīsa" - the Blessed One said. The Venerable Vaṅgīsa, to that young goddess Sirimā -

137.

138.

137. Therein, "and your horses are yoked, supremely adorned" means adorned supremely, exceedingly, distinctively; or adorned with supreme, highest, divine horse-ornaments; or the supreme, foremost, excellent thoroughbreds adorned with all ornaments - the horses, steeds, are yoked to your chariots; or "yoked" means they are befitting for you and for the chariot; or the meaning is yoked, conjoined by way of mutual similarity. And here, "supremely adorned" should be seen as without euphonic conjunction in the first interpretation, and as a description without case-ending in the second interpretation. "With faces cast down" means with faces directed downward. Even though they were then standing in their natural position, they are said to be "with faces cast down" by way of descending from the heavenly world. "Moving through the sky" means going through the air. "Strong" means powerful. "Swift" means speedy; the meaning is both powerful and rapid. "Created" means fashioned, produced by your meritorious action. Or with reference to what was created by herself, "created" is said because of the goddess Sirimā's state of being a Nimmānarati deity. "Five hundred chariots" is said by making the "tha" consonant long and with a change of gender for the sake of metrical ease in the verse; or an elision of the case-ending should be seen; the meaning is five hundred chariots. "The horses urged by charioteers follow you" means these horses yoked to chariots, as if urged by charioteers, follow you, dear lady, deity. Some read "not urged by charioteers"; the meaning is they follow even without being urged by charioteers. Or "charioteer-urged horses" is just one term said by making it long for the sake of metrical ease in the verse; the explanation is: five hundred chariots with charioteer-urged horses.

138. "She stands" means she, you, stand. "In the excellent chariot" means in the best chariot. "Adorned" means with body adorned with divine ornaments measuring sixty cartloads. "Illuminating like a flame, like fire" means you stand illuminating like a flame, blazing like fire; what is said is: you stand illuminating and blazing all around. And "flame" is a common name for the forms of the moon, sun, constellations, and stars. "Of excellent form" means one who bears the highest form, beautiful in all limbs. For that very reason, "of superior appearance" means not of inferior appearance; the meaning is fair to behold, pleasing. "From which class did you approach the Blessed One" means from which heavenly class indeed did you come to attend upon the unsurpassed Perfectly Self-awakened One; you have approached.

When thus questioned by the elder, that deity, revealing herself -

139.

He spoke a verse.

139. Therein, "supreme among those who have attained the highest sensual pleasures, what they call unsurpassed" means the group of gods which those gods who control what is created by others - who have attained the highest state through the enjoyment of sensual pleasures - call unsurpassed by way of fame, wealth and so on; from that class of beings. "Having created and created, the deities delight" means the gods who delight in creation, having themselves created and created sensual pleasures according to their own preference, delight, play, frolic and take pleasure. "Therefore from that class" means therefore from the order of gods who delight in creation. "One of sensual beauty" means one bearing the form of sensual pleasure, one who assumes whatever form is desired. "Come here" means here in this human world, or having come to this human world.

When the deity had thus spoken of her state as a deity who delights in creation, the elder, wishing to have her tell of her former existence, the meritorious action done there, and her view -

140.

141.

140. Therein, "ācarī" is said with lengthening; the meaning is "accumulates." "Here" is merely a particle, or here in this state of divine existence. "By what do you dwell" means comforted by what meritorious action do you dwell. Some read "kenāsi tva" (by what are you). "Of boundless glory" means not of limited glory, with no small retinue. "Delicately nurtured in happiness" means nourished in happiness; the meaning is one whose divine happiness is well developed. "Supernormal power" means divine power. "Unsurpassed" means there is no other superior or distinguished to her, thus unsurpassed; the meaning is supremely excellent. "Moving through the sky" means one who travels through the air. "Ten directions" means all ten directions. "Shines" means illuminates.

141. "Surrounded and honoured" means surrounded on all sides, esteemed, and you are. "Having passed away from where, have you gone to a fortunate world" means having passed away from which destination among the five destinations, you have reached this fortunate world, this divine destination, by way of conception. "Whose instruction are you obedient to" - the construction is: by receiving the exhortation and instruction in whose Teacher's Dispensation, in whose Scriptures, are you obedient. Or the meaning here should be seen thus: of whose Teacher are you obedient, by being established in the admonition of the adviser. Having thus asked about her view in a non-specific manner, he then asks in a specific manner: "Tell me, if you are a disciple of the Buddha." Therein, "a disciple of the Buddha" means one born at the end of hearing the Teaching of the Buddha, the Blessed One, who is the Buddha because of having awakened to all knowable phenomena directly, by self-born knowledge, as if an emblic myrobalan on the palm of the hand - thus a female disciple of the Buddha.

Thus, the deity, speaking about the meaning asked by the elder, spoke these verses -

142.

143.

144.

145.

146.

147.

148.

149.

142. Therein, "in the space between mountains" means in between, in the middle of the five mountains reckoned as Isigili, Vepulla, Vebhāra, Paṇḍava, and Gijjhakūṭa, on account of which that city is called "Giribbaja." "In the noble city" means in the excellent city; he said this with reference to Rājagaha. "Well built" means properly established by the wise Mahāgovinda according to the method of the science of building-sites. "Attendant" means a female attendant through the service of music and song. "Of the noble king" means of the great King Bimbisāra. "Glorious" - here they say "sirī is a designation for higher intelligence and merit." Or alternatively, the achievement of bodily beauty and so on produced by merit depends on merit done, or is depended upon by those who have done merit - thus it is called "sirī"; she who has that is "sirimā" (glorious); of that glorious one. "Supremely well trained" means exceedingly and properly trained. "Ahuṃ" means I was. "Avediṃsu" means they knew.

143. "The bull among sages" (isinisabha): the chief of a hundred cattle is a bull (usabha), the chief of a thousand cattle is a great bull (vasabha), or the chief of a hundred cattle pens is a bull (usabha), the chief of a thousand cattle pens is a great bull (vasabha); the foremost of all cattle, enduring all dangers, white, pleasing, bearing great burdens, unshakeable even by the sounds of a hundred thunderbolts - a leading bull (nisabha). Just as that leading bull, endowed with the strength of a leading bull, having pressed down the earth with four feet, stands in an unshakeable position, unshakeable by any danger, so too the Blessed One, endowed with the ten powers of the Tathāgata, having pressed down the ground of the eight assemblies with the four feet of self-confidence, stands in an unshakeable position in the world including its gods, unshakeable by any adversary or enemy; therefore, "like a leading bull" means a leading bull. Among the sages who have obtained the conventional expression "sage" (isi) in the meaning of searching for the aggregates of the Teaching beginning with morality, among the sages in training and beyond training, he is the leading bull; or he is the leading bull of sages; or he is a sage and he is a leading bull - thus "the bull among sages" (isinisabha). "He trains beings amenable to instruction" - thus he is a great leader (vināyaka); or "without a leader" means a great leader (vināyaka); the meaning is the Self-Become One (sayambhū).

"He taught the impermanence of origin and suffering" (adesayī samudayadukkhaniccataṃ) means he spoke of the impermanence, the nature of passing away, of the truth of origin and the truth of suffering. By that, through "whatever has the nature of arising, all that has the nature of cessation," he shows the mode of occurrence of her own knowledge of full realization. Or "the impermanence of origin and suffering" (samudayadukkhaniccataṃ) means the truth of origin and the truth of suffering and impermanence. Therein, by the inclusion of the truth of origin and the truth of suffering, he shows the ground of insight; by the inclusion of impermanence, he shows the mode of its occurrence. For when the characteristic of impermanence of activities is made clear, the characteristic of suffering and the characteristic of non-self are also made clear, because of their being dependent on that. Therefore he said: "What is impermanent, that is suffering; what is suffering, that is non-self." "The unconditioned, the eternal cessation of suffering" (asaṅkhataṃ dukkhanirodhasassataṃ) means unconditioned because it is not conditioned by any condition; eternal because of its being thus at all times; the construction is: he taught me the noble truth of the cessation of suffering, because of its being the cessation of the entire suffering of the round of rebirths. "And this path, straight, direct, and safe" (maggañcimaṃ akuṭilamañjasaṃ sivaṃ) means straight (akuṭilaṃ) through the avoidance of the two extremes and through the abandoning of deceit and so on which produce crookedness, and of bodily crookedness and so on; therefore direct (añjasaṃ); safe (sivaṃ), that is Nibbāna, through the eradication of sensual lust and so on which produce an unsafe state. "Path" (magga) means it is sought (maggīyati) by those who desire Nibbāna, or it goes killing mental defilements - thus it has obtained the name "path" (magga); the construction is: he taught me this noble truth reckoned as the practice leading to the cessation of suffering, which has become evident to both you and me.

144. "Having heard the state of the Deathless, the unconditioned, the teaching of the Tathāgata, the Blessed One" (sutvānahaṃ amatapadaṃ asaṅkhataṃ, tathāgatassanadhivarassa sāsanaṃ) - here this is the meaning in brief: Of the Tathāgata, in the meaning of "thus come" and so on; of the Blessed One (anadhivara), because of being the foremost in the world including its gods; of the perfectly Self-awakened One - because it was taught with reference to the Deathless, the unconditioned Nibbāna; or because it is the means of practising towards the Deathless, Nibbāna; and because it cannot be conditioned by anyone - the state of the Deathless, the unconditioned teaching, the Good Teaching, I, having heard. "In morality I" (sīlesvahan) means I, in the moralities to be accomplished. "Supremely well-restrained" (paramasusaṃvutā) means exceedingly and properly restrained. "Ahuṃ" means I was. "Established in the Teaching" (dhamme ṭhitā) means established in the practice of the Teaching.

145. "Having known" (ñatvānā) means having known by way of the full realization of realization. "Right there" (tatthevā) means at that very moment, or in that very individual existence. "I attained the concentration of serenity" (samathasamādhimāphusiṃ) means I attained, I reached the supramundane concentration that is serenity in the ultimate sense, because of calming and appeasing the opposing states by way of eradication. Even though at the moment of the full realization of realization of cessation, at that very moment there is the full realization of development of the path, yet in order to show the penetration of the object as if it were the prior cause of the penetration of development -

"Right there I attained the concentration of serenity" was said just as "Dependent on the eye and forms, eye-consciousness arises." Or "having known" (ñatvānā) should be understood as said in the sense of simultaneous time, just as "Having destroyed all darkness, the sun has risen into the sky." "That very thing" (sāyevā) means that which was obtained as the touching of supramundane concentration, that very thing. "Supreme certainty of the path" (paramaniyāmatā) means the supreme, the highest certainty of the path.

146. "Distinction" means that which distinguishes from worldlings, that which accomplishes a distinguished state. "Definite" means one who has a definite grasp, thinking "The Blessed One is the perfectly Self-awakened One, well proclaimed is the Teaching, the Community is practicing well," without doubt regarding the Triple Gem. "Having become distinguished at the full realization" means having attained distinction by way of penetration of the truths. Some also read "visesinī"; the meaning is one who possesses distinction because of full realization. "Without doubt" means free from doubt because of the abandonment of sceptical doubt with sixteen bases and with eight bases. Some read "asaṃsiyā." "Honoured by many people" means the meaning is having qualities aspired to by others in fortunate worlds. "Play and delight" means delight that has become play; or alternatively, play and delight and playful abiding and the happiness of delight.

147. "I am a seer of the Deathless" means I am a seer of the Deathless, one who sees Nibbāna. "A seer of the Teaching" means one who has seen the Teaching of the four truths. "A stream-enterer" means one who has attained the stream of the noble path from the beginning. "And there is no unfortunate realm for me" means and there is no unfortunate realm for me, because of being no longer subject to fall into lower realms.

148. "Pleasing" means inspiring confidence. "Delighting in the wholesome" means delighting in wholesome, blameless phenomena and in Nibbāna. "Monks" - the construction is: I approached to venerate the monks. "The safe assembly of ascetics" - the connection is: I approached to attend upon the assembly, the meeting of ascetics, those who have calmed evil, the Buddha and the Buddha's disciples, and the safe, secure Teaching. "Of the glorious King of the Teaching" is the genitive case used in the locative sense. The meaning is "in the glorious Queen of the Teaching." And some read just so.

149. "With a gladdened mind" means I am one with a rejoicing mind. "Delighted" means satisfied; or satiated by the flavour of joy. "The trainer of persons to be tamed, the best of men" means he is the best of men because of being the foremost person, and he is the trainer of those to be tamed because of guiding those amenable to instruction, those who are to be tamed, towards Nibbāna - thus the trainer of persons to be tamed, the best of men; him. "One who has compassion with supreme welfare" means one who has compassion for all beings with supreme, highest welfare.

Thus the goddess Sirimā, having declared her confidence in the Triple Gem by way of proclaiming her own view, having paid homage to the Blessed One and the Community of monks, having circumambulated, went to the heavenly world itself. The Blessed One, making that very subject of one overcome by lust the occasion, taught the Teaching. At the conclusion of the teaching, the dissatisfied monk attained arahantship. The teaching of the Teaching was beneficial to the assembly that had arrived as well.

The commentary on the Sirimā Mansion is concluded.

17.

Commentary on the Kesakārī Mansion

150-156. "This mansion, beautiful and luminous" is the Kesakārī Mansion. What is its origin? The Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Now at that time several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Bārāṇasī for almsfood. They were going near the house door of a certain brahmin. And in that house, the brahmin's daughter named Kesakārī, near the house door, picking lice from her mother's head, having seen those monks going, said to her mother: "Mother, these gone forth ones, endowed with the first bloom of youth, lovely, beautiful, pleasing, delicate, not overcome by any loss, I think - why indeed do they go forth at this very age?" Her mother said to her: "There is, dear, a Sakyan son who has gone forth from the Sakyan clan, a Buddha arisen in the world. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing, complete in its entirety; he reveals the holy life that is pure. Having heard his Teaching, these go forth."

And at that time a certain lay follower who had attained the fruit and understood the teaching, going along that street, having heard that conversation, approached them. Then the brahmin woman said to him: "At present, lay follower, many sons of good family, having abandoned a great mass of wealth and a great circle of relatives, go forth in the Sakyan dispensation. Seeing what purpose indeed do they go forth?" Having heard that, the lay follower, having said "Seeing the danger in sensual pleasures and the benefit in renunciation," explained that matter in detail in accordance with the power of his own knowledge, made known the virtues of the Three Jewels, and declared the virtuous benefits of the five precepts pertaining to the present life and pertaining to the future life. Then the brahmin's daughter asked him: "Is it possible for us too, having established ourselves in the refuges and in the precepts, to attain the virtuous benefits spoken of by you?" He, having said "These teachings spoken by the Blessed One are common to all; why should it not be possible?" gave her the refuges and the precepts. She, having taken the refuges and having undertaken the precepts, again said: "Is there anything else further to be done beyond this?" He, observing her intelligent nature, having known "She will be one accomplished in decisive support," making clear the intrinsic nature of the body, having spoken the meditation subject of the thirty-two aspects, having aroused dispassion towards the body, having stirred her further with a talk on the Teaching connected with impermanence and so on, having pointed out the path of insight, departed. She, having attended to everything in the method stated by him, with concentrated mind in attention to the repulsiveness, having established insight, through the achievement of decisive support, before long became established in the fruition of stream-entry. Then at a later time, having died, she was reborn as an attendant of Sakka, the king of gods, and her retinue of nymphs was a hundred thousand. Sakka, the king of gods, having seen her, with a mind of wonder and amazement arisen, with a delighted heart -

150.

151.

152.

153.

He asked about the deed done by her with four verses.

150. Therein, "this mansion" - in whichever mansion that deity was arisen, he said with reference to that, his own mansion. "Constantly" - the construction is: at all times beautiful and luminous. Or "constantly" means completely spread out, the meaning is exceedingly extensive. "Covered all around" means spread over on all sides, concealed. "Abode" - he speaks with reference to the mansion itself. For those who have done merit stand therein - thus it is called an abode. "Arisen from the result of action" means originated by way of being the result of action, or originated together with the result of action. "My" should be connected with both terms thus: "this is my abode" and "my, arisen from the result of action."

151. "Reborn there" - this is the meaning in brief of the verse - "Reborn there" means arisen in that aforesaid mansion; having arisen even earlier, these former nymphs, the previous deities, are a hundred thousand in number. "You are" means you are one who, by one's own action, has arrived and been reborn. "One of fame" means accomplished in retinue; by that very same action, through the power of action, illuminating, shining, you stand.

152. Now, making clear that very illumination by a simile, he spoke the verse beginning with "the moon." Its meaning is - Just as the moon, which has obtained the name "sasī" by virtue of bearing the hare-mark, and "king of stars" by virtue of its superior quality over the stars, having surpassed and overcome the entire host of stars, shines and is resplendent, just so you, shining brightly, exceedingly resplendent with your own glory, outshine this group, this multitude of nymphs and heavenly maidens. And here, "imā" and "imaṃ" are merely particles. Some, however, read "nakkhattarājāriva tārāgaṇaṃ tatheva tvaṃ."

153. Now, asking about that deity's former existence and the merit done there, he spoke the verse beginning with "having come from where." Therein, "having come from where" means from where indeed, from what existence, from what meritorious action which was the cause, having come to this my dwelling, dear lady, of superior appearance, beautiful in all limbs, you have been reborn, you have arrived by way of taking up rebirth. "Of superior appearance" - making clear the meaning already stated by a simile, he said: "Like Brahmā, the gods of the Thirty-three together with Indra, we all are not satisfied by seeing you." Therein, just as the Tāvatiṃsa gods together with Indra - "together with Indra" means together with Indra - seeing Brahmā Sahampati or Sanaṅkumāra who has arrived, are not satisfied by seeing him, so we, all the gods, are not satisfied by seeing you - this is the meaning.

But when thus asked by Sakka, the lord of the gods, that deity, making known that matter -

154.

155.

She spoke a pair of verses.

154-155. Therein, "yametaṃ" means the meaning is: which is this question. "Anupucchase" means you ask in an agreeable manner. "Mamaṃ" means me. "Puratthī" means there is a city. "Kāsinaṃ" means of the Kāsi country. "Kesakārikā" - she states her own name in her former existence. By "in the Buddha and the Teaching" and so on, she makes clear her own merit.

Again Sakka, rejoicing in her merit-success and divine success -

156.

156. Therein, "tantyābhinandāmase" means we delight in and give thanks for your twofold success. "Svāgatañca te" means your coming here is welcome, it is indeed the increase of our joy and pleasure. The remainder is just by the method already stated.

Now Sakka, the king of gods, related that incident to the Venerable Elder Mahāmoggallāna, and the Elder reported it to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the world including the gods.

The commentary on the Kesakārī Mansion is concluded.

Thus in the Paramatthadīpanī, the Khuddaka Commentary, in the Vimānavatthu,

of the first Chair Chapter adorned with seventeen stories,

The explanation of the meaning is concluded.

2.

The Chapter on the Cittalatā Grove

1.

Commentary on the Female Slave Mansion

157-172. In the Second Chapter, "Just like Sakka, the lord of gods" is the Mansion of the Female Slave. What is its origin? While the Blessed One was dwelling at Jeta's Grove, a certain lay follower dwelling in Sāvatthī, together with many lay followers, having gone to the monastery in the afternoon, having heard the Teaching, when the assembly had risen, having approached the Blessed One, said "From now on, venerable sir, I shall give four regular meals to the Community." Then the Blessed One, having spoken a talk on the Teaching befitting that, dismissed him. He, having reported to the distributor of meals "By me, venerable sir, four regular meals have been laid down for the Community. From tomorrow onwards, may the venerable ones come to my house," having gone to his own house, having told the female slave about that matter, said "Therein you must be heedful at all times." She accepted, saying "Very well." By nature she was accomplished in faith, desirous of merit, and virtuous; therefore, day after day, having risen early, having prepared superior food and drink, having made the sitting place for the monks well swept and well furnished, having prepared seats, having caused the monks who had arrived to sit down there, having paid homage, having venerated with scents, flowers, incense, and lamps, she served food carefully.

Then one day, having approached the monks when they had finished their meal, having paid homage, she said thus: "How, venerable sir, is there deliverance from this suffering beginning with birth?" The monks, having given her the refuges and the five precepts, having made known the intrinsic nature of the body, engaged her in attention to the repulsiveness; others spoke a talk on the Teaching connected with impermanence. She, guarding morality for sixteen years, attending wisely now and then, one day, having obtained suitability of hearing the Teaching, and due to the maturity of knowledge, having developed insight, realised the fruition of stream-entry. She, at a later time, having died, was reborn as a beloved attendant of Sakka, the king of gods. She, being attended upon by sixty thousand musical instruments, surrounded by a retinue of a hundred thousand nymphs, experiencing great heavenly success, rejoicing with gladness, together with her retinue, wanders in pleasure groves and so on. The Venerable Mahāmoggallāna, having seen her in the very manner stated above -

157.

158.

159.

160.

161.

162.

163.

164.

165.

166.

167.

168.

169.

170.

171.

172.

157. Therein, "api sakkova devindo": the word "api" is in the sense of emphasis, the word "iva" is stated in the sense of simile with the elision of the vowel "i"; therefore the meaning is "just as Sakka, the lord of the gods." The state of being equal to Sakka is stated for the purpose of showing the achievement of the retinue of that deity. Some say "api is merely an indeclinable particle." "Cittalatāvane" means in the divine pleasure grove that has obtained the name Cittalatā grove, either because it arose through the power of merit of a goddess named Cittā, or because of the abundance there of santānaka creepers and other creepers endowed with the distinction of variegated flowers, fruits and so on, which are called "citta."

161. "Parapessiyā" means one who is to be sent on this and that task in the family of others; the meaning is one who performs service for others.

162. "For me there was exertion, in the instruction of that Such One" means for her, even though being a female slave, having become a female lay follower of the Buddha, the Blessed One, who has vision through five eyes, guarding morality for sixteen years and attending to the meditation subject, through the power of attention, for me, for myself, right effort - which has obtained the name "exertion" through the going forth from the side of defilement, included within the Dispensation of the Teacher who is such a one through the achievement of the characteristic of such-likeness towards desirable things and so on, reckoned as the thirty-seven qualities conducive to enlightenment that were arising - was, existed, arose.

163-164. Now, to show the manner of occurrence of the preliminary stage of that exertion, it was said "Let this body be broken, there is indeed no halting here." Its meaning is - Even if this body of mine be broken, be destroyed, not making even the slightest concern for that, here in this pursuit of the meditation subject there is indeed not, for my energy, any halting, any slackening - thus arousing energy, she urged on insight.

Now, showing the quality attained by thus having urged on insight -

Therein this is the meaning in brief - The noble path which has become connected with the five training rules because of being obtained through the decisive support of the five training rules, the portions of training, undertaken by way of permanent morality, and because of their fulfilment; which, having arisen in whatever continuity, is safe and secure (sovatthiko sotthiko) because of accomplishing the state of well-being in every way for that person and because of the state of excellent meaning; is secure (sivo) because of being untroubled by defiling phenomena and because of being the cause for attaining safety; is without thorns (akaṇṭako) because of the absence of the thorns of lust and so on; is without thicket (agahano) because of the eradication of the thicket of mental defilements, wrong views and misconduct; is straight (uju) because of being the cause for the departure of all crookedness, crookedness and distortion; is declared by the virtuous (sabbhi pavedito) because of being made known by good persons beginning with the Buddha - she addresses Sakka saying "See this fruit of that exertion, of the aforesaid energy, by which, as a means, even a woman with intelligence only two inches thick attained it."

165. "I am a confidante of the king, of Sakka, the one who wields power" means one who wields power (vasavattī) because of proceeding by the state of self-mastery, or because he exercises his own authority and sovereignty in the two heavenly worlds; I am a confidante, one suitable for talk and conversation, of that Sakka who wields power, the king of gods, or one to be called upon by him at the time of play; the construction is: see the fruit of exertion, of energy. The five types of musical instruments, classified as ātata, vitata and so on, when played together with twelve hand-parts, become sixty; referring to those being present in the amount of a thousand by way of attendance, she said "Sixty thousand musical instruments awaken delight in me." Therein, "paṭibodha" means the awakening of joy and pleasure.

166-168. "Ālambo" and so on - some say this is the taking of names in part of the young gods who are players of musical instruments; but this is the taking of names of the musical instruments. Vīṇāmokkhā and so on are goddesses. "Sucimhitā" means one with a pure smile, or this is simply a name. "Muduvādinī" means one who speaks only softly, thus Muduvādinī; one who is habitually very much given to soft playing; or it is simply a name. "Seyyāse" means more excellent. "Of the nymphs" means more praiseworthy among the nymphs in singing. "Pabodhikā" means those who cause awakening.

169. "In proper time" means at the appropriate and fitting time. "They address" means they speak facing towards, or having become delighted. And to show how they speak, it is said "Come, let us dance, let us sing, come, let us delight you."

170. "This" means this place obtained by me. "Sorrowless" means free from grief because of the origination of only desirable, lovely, dear and agreeable forms and so on. For that very reason, because of the fostering of delight at all times, it is called Nandana. "The great forest of the Thirty-three" means the great and venerable pleasure grove of the Tāvatiṃsa gods.

171. Having said by the specific method that such divine success is indeed by the power of meritorious action, then showing by the general method, she spoke the verse "Happiness for those who have not made merit."

172. Again, teaching the Teaching out of the wish that the divine state obtained by herself be shared in common with others, she spoke the concluding verse "Of those who desire companionship with them." "Of them" means of the Tāvatiṃsa gods. "Of those desiring companionship" means by those wishing for the state of being together; for this is the genitive case used in the sense of the agent. "Saha vā" means one who proceeds together, thus "sahavo"; the state of that is "sahabya," just as the state of a hero is energy.

Thus, when the deity had revealed her own meritorious action, the elder, having taught the Teaching to her together with her retinue, having come from the heavenly world, reported that incident to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the world including the gods.

The commentary on the Female Slave Mansion is concluded.

2.

Commentary on the Lakhumā Mansion

173-185. "With surpassing beauty" - this is the Lakhumā Mansion. What is its origin? While the Blessed One was dwelling at Bārāṇasī, there was one gate of the city of Bārāṇasī named the Fishermen's Gate, and the village settled not far from it also came to be known simply as "Fishermen's Gate." There a certain woman named Lakhumā, of faith, devoted, accomplished in higher intelligence, having seen monks entering through that gate, having paid homage, having led them to her own house, having given a ladle of almsfood, and by that very familiarity, as her faith grew, having had a hall with sitting accommodation built, she presents seats to the monks who have entered there, and sets out drinking water and water for washing. And whatever cooked rice, food made with flour, vegetables and so on is found in her own house, that she gives to the monks. She, having heard the Teaching in the presence of the monks, having established herself in the refuges and in the precepts, having become concentrated, having learnt the insight meditation subject, striving in insight, through the achievement of decisive support, before long became established in the fruition of stream-entry. She, afterwards having died, was reborn in a great mansion in the Tāvatiṃsa realm, and a thousand nymphs were her retinue. She, experiencing heavenly success there, rejoicing, wanders about. The Venerable Mahāmoggallāna, wandering on a journey in heaven, asked her with verses beginning "With surpassing beauty" - all is by the same method as stated. Therefore it was said -

173.

174.

175.

176.

177.

178.

179.

180.

181.

182.

183.

"And, venerable sir, in my name pay respect with your head at the Blessed One's feet - 'Venerable sir, the female lay follower named Lakhumā pays respect with her head at the Blessed One's feet.' But this is not wonderful, venerable sir, that the Blessed One would declare me in a certain fruit of asceticism. The Blessed One declared me in the fruition of once-returning."

177. Therein, "having gone out from the Fishermen's Gate" means at the place of departure from the Fishermen's Gate.

178. "Ḍāka" means vegetable curry such as taṇḍuleyyaka and so on. "Loṇasovīraka" means a certain beverage to be prepared with many ingredients such as grain juice and so on. They also call it "rice-scum, rice-gruel, salt-water."

At the conclusion of the questions and answers, she attained the fruition of once-returning through the elder's teaching of the Teaching. The remainder should be understood in accordance with the method stated in the account of Uttarā.

The commentary on the Lakhumā Mansion is concluded.

3.

Commentary on the Rice-scum Donor Mansion

186-194. "As you were walking for almsfood" - this is the Mansion of the Rice-Scum Giver. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time in Rājagaha a certain family was afflicted by a disease caused by the wind humour. There all the people died except for one woman. She, having abandoned the house and all the wealth and grain that was in the house, frightened by the fear of death, having escaped through a hole in the wall, having become destitute, having gone to another's house, dwelt at its back. The people in that house, feeling compassion, gave her the gruel, rice and rice-scum and so on remaining in pots and so on. She, having eaten that, earned her living.

And at that time the Venerable Mahākassapa, having entered upon the attainment of cessation for seven days and having emerged from it, reflecting "Whom indeed shall I assist today by the acceptance of food, and liberate from an unfortunate realm and from suffering?" having seen that woman as near death and that her action was conducive to hell and had been given opportunity, thinking "When I have gone, this one will give the rice-scum obtained by herself; by that very act she will be reborn in the realm of the gods who delight in creation; thus, having liberated her from rebirth in hell, come, I shall bring about heavenly success for her" - having dressed in the earlier period of the day, taking his bowl and robe, he goes towards her dwelling place. Then Sakka, the lord of the gods, in the guise of an unknown person, brought divine food of many flavours with many curries and vegetables. Having known that, the elder, having rejected it saying "Kosiya, you have done what is wholesome; why do you act thus? Do not plunder the success of the poor and destitute," stood before that woman.

She, having seen the elder, having thought "This elder is of great majesty; there is nothing here of solid food or soft food suitable to be given to him; and this rice-scum gruel in a dirty vessel, strewn with grass particles and dust, unsalted, cold, of little flavour, a mere amount of rice-scum gruel - I do not venture to give such a thing to one such as him," said "Please pass by." The elder, having stepped back just the distance of one footstep, stood. The people dwelling in the house brought almsfood; the elder did not accept it. That destitute woman, having known "He has come here for the purpose of assisting me alone; he wishes to accept only what is my own property," with a devoted mind, with regard arisen, poured that rice-scum into the elder's bowl. The elder, for the purpose of increasing her confidence, showed the appearance of eating; the people prepared a seat. The elder, having sat down there, having eaten and drunk that rice-scum, with his hand removed from the bowl, having given thanksgiving, having said to that destitute woman "You were my mother in the third individual existence back from here," departed. She, having aroused exceeding confidence in the elder by that, having died in the first watch of that night, was reborn in the company of the gods who delight in creation. Then Sakka, the king of gods, having known her deceased state, reflecting "Where indeed has she been reborn?" not seeing her among the Tāvatiṃsa gods, in the middle watch of the night, having approached the Venerable Mahākassapa, asking about her place of rebirth -

185.

186.

He spoke two verses.

185. Therein, "for almsfood" means for the purpose of almsfood. "Standing silent" - this is a showing of the manner of walking for almsfood; the meaning is "standing with reference to." "Poor" means one who has come to misfortune. "Wretched" means pitiable. By "poor" it shows her loss of wealth; by "wretched" it shows her loss of relatives. "Leaning against another's house" means dependent on another's house; dwelling in dependence on the outer back-roof of others' house.

186. "To which direction has she gone" means to which direction has she gone by way of arising in the six sensual heavenly worlds. Thus Sakka, not seeing her in the two heavenly worlds below, though she was assisted by the elder in such a way and was a partaker of lofty heavenly success, and thinking "she is not visible," being beset by doubt, asks.

Then the elder said to him -

187.

188.

189.

Giving a reply in the very manner in which it was asked, he spoke of her place of rebirth.

188. Therein, "free" means free, departed from that human misfortune and that existence of supreme wretchedness.

189. "The giver of rice-scum rejoices" means the giver of a mere portion of rice-scum; it shows that even she rejoices with heavenly success in the fifth sensual heaven - see then the fruit of the accomplishment of the field.

Again Sakka, having heard of the great fruitfulness and great benefit of her gift, praising it -

190.

191.

192.

193.

194.

190. Therein, "aho" is an indeclinable particle in the sense of wonder. "Varākiyā" means of a wretched woman. "Parābhatena" means by what was brought from others, the meaning is by what was obtained from the houses of others by way of leftover scraps. "Dānena" means by the gift to be given, by the mere rice-scum as the donation. "Ijjhittha vata dakkhiṇā" means the offering, the gift, oh, it has succeeded; oh, it was of great fruit, of great radiance, of great extent - this is the meaning.

191. Now, in order to show that "even the woman-treasure and so on do not amount to even a hundredth fraction or a thousandth fraction of that gift," "she who would become the chief queen" and so on was stated. Therein, "beautiful in all limbs" means beautiful, lovely, fair by all the limbs as reasons as stated thus "not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty, not attaining divine beauty," or beautiful by all major and minor limbs. "And not inferior in appearance to her husband" means not of inferior appearance to her husband, exceedingly beautiful to behold, pleasing. "Is not worth a sixteenth fraction of this gift of rice-water" means having divided the fruit of this gift of rice-water given by her into sixteen parts, and from that taking one part and again dividing it into sixteen parts, even the status of being the woman-treasure of a wheel-turning monarch is not worth, does not experience, does not attain the sixteenth fraction reckoned as the portion taken. They say "a nikkha is fifteen dharaṇas of gold"; others say "a hundred dharaṇas."

193. "Hemavatā" means born on the Himalayas, or of the Himalayan breed. For they are great and endowed with strength and speed. "Īsādantā" means having tusks resembling a chariot-pole, the meaning is having tusks only slightly curved. By that he excludes the state of having widely spread fangs. "Urūḷhavā" means growing through strength, speed and exertion, the meaning is able to carry out great battle duties. "Suvaṇṇakacchā" means fitted with golden neck ornaments. For by the term "kaccha" as the chief part, he refers to all elephant trappings. "Hemakappanavāsasā" means endowed with elephant coverings, bracelets and other elephant ornaments inlaid with gold.

194. "Lord of the four continents" means sovereignty over the four great continents beginning with Jambudīpa, attended by two thousand minor islands. By that he refers to the entire glory of a wheel-turning monarch resplendent with the seven treasures. But whatever is here, that is the same as the method stated below.

Here, the Venerable Elder Mahākassapa reported to the Blessed One all that was said by Sakka the king of gods and by himself. The Blessed One, making that the occasion, taught the Teaching in detail to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the Rice-scum Donor Mansion is concluded.

4.

Commentary on the Caṇḍālī Mansion

195-205. "Caṇḍālī woman, pay respect to the feet" is the Caṇḍālī Mansion. What is its origin? The Blessed One, while dwelling at Rājagaha, towards the break of dawn, having entered upon the great compassion attainment that was the Buddha's habitual practice, having risen and surveying the world, saw in that very city, dwelling in an outcaste rest-house, a certain old caṇḍāla woman whose life span was exhausted, and her action conducive to hell was standing ready. He, with a mind inspired by great compassion, having thought "Having caused her to perform action conducive to heaven, by that having prevented her rebirth in hell, I shall establish her in heaven," enters Rājagaha for almsfood together with a large community of monks. And at that time, that caṇḍāla woman, leaning on a stick, going out from the city, having seen the Blessed One coming, turned to face him and stood still. The Blessed One too stood before her as if preventing her departure. Then the Venerable Mahāmoggallāna, having known the Teacher's mind and the utter elimination of her life span, urging her to pay homage to the Blessed One -

195.

196.

195. Therein, "caṇḍālī" - he addresses her by a name derived from her birth. "Pay respect" means pay homage. "To the feet" means the feet that are the refuges of the world including its gods. "Out of compassion for her" means for the very purpose of assisting her; the intention is having prevented rebirth in the realm of misery, for the purpose of causing her to be reborn in heaven. "Stood still" means he stood without even entering the city. "The seventh sage" means the highest, the most superior among the mundane, trainee, non-trainee, and Individually Enlightened One sages; or alternatively, the seventh among the Buddha-sages beginning with Vipassī, thus the seventh sage.

196. "Inspire your mind with faith" means gladden your mind thinking "The Blessed One is the perfectly Self-awakened One." "In the Worthy One, the Such" means in the Worthy One - because of being far from mental defilements, because of having destroyed those very enemies, because of having destroyed the spokes of the wheel of the round of rebirths, because of being worthy of requisites, and because of the absence of secrecy in evil-doing; in the Such - because of the attainment of the state of such-likeness towards desirable things and so on. "Quickly pay respect with joined palms" means having quickly raised joined palms, pay homage. If one asks why? "Your life is limited" means limited, exceedingly brief, because of having the nature of breaking up right now.

Thus the elder, by the pair of verses, praising the qualities of the Blessed One, standing upon his own power, and stirring her with a sense of urgency by making clear her state of exhausted life span, urged her to pay homage to the Teacher. And she, having heard that, filled with a sense of urgency, having become one with a mind devoted to the Teacher, having paid homage with the fivefold prostration, having made a salutation with joined palms, paying homage, having become one-pointed in mind with joy directed towards the Buddha, she stood. The Blessed One, thinking "This much is sufficient for her rebirth in heaven," entered the city together with the community of monks. Then a certain frenzied cow with a young calf, charging from that very place, having struck her with its horn, deprived her of life. To show all that, the compilers of the recitation -

197.

198.

198. Therein, "standing with joined palms, paying homage to the self-enlightened one" means even though the Blessed One had gone, having become concentrated through the rapture having the Buddha as its object, standing as if face to face, having raised joined palms, paying homage. "In the darkness" means in the world that is in darkness through the darkness of ignorance and the entire darkness of mental defilements. "Light-bringer" means one who makes the light of knowledge.

And she, having passed away from there, was reborn among the Tāvatiṃsa gods, and a hundred thousand nymphs were her retinue. And on that very day she, having come together with the mansion, having descended from the mansion, having approached the Venerable Mahāmoggallāna, paid homage. To show that meaning -

199.

The deity said. The elder asked her -

200.

200. Therein, "blazing" means shining and illuminating by the radiance of her own body and by the light of garments, ornaments and so on. "Of great fame" means having a great retinue. "Having descended from a mansion" means having descended from the mansion. "Of many designs" means endowed with manifold variegation. "O beautiful one" means O one of beautiful qualities. "Mamaṃ" means me.

Thus questioned by the elder, she again -

201.

202.

203.

204.

She spoke four verses.

201-204. Therein, "sent" means urged to pay homage by the words beginning with "Caṇḍālī woman, pay respect to the feet." Even though that merit consisting of homage was small in terms of the moment of its occurrence, because of the greatness of the field and the greatness of the fruit it was exceedingly great indeed - thus she said "having done abundant good deeds." Likewise, with reference to the clarity of wisdom and mindfulness at the moment of occurrence of the rapture having the Buddha as its object, she said "fully aware and mindful." Again -

205.

This verse was placed by the compilers of the recitation.

205. Therein, "caṇḍālī" is said by taking it as "one who was formerly a caṇḍālī woman," and this is the custom in the heavenly world, that the conventional expression established in the human world is used. The remainder is according to the method already stated.

The Venerable Mahāmoggallāna reported this incident to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the Caṇḍālī Mansion is concluded.

5.

Commentary on the Fortunate Woman Mansion

206-216. "Blue, yellow, and black" - this is the Bhadditthī Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. And at that time, in the city of Kimila, there was a householder's son named Rohaka, faithful, devoted, accomplished in morality and good conduct. And in that very same city, in a family of equal great wealth, there was a girl, faithful, devoted, and even by her natural goodness she was named Bhaddā. Then Rohaka's mother and father, having asked for that maiden in marriage, at the appropriate time, having brought her, performed the marriage ceremony. Both of them lived in harmonious living. She, through her accomplishment of good conduct, became well-known and recognised in that city as "Bhadditthī."

And at that time, the two chief disciples, each attended by five hundred monks, wandering on a journey through the country, arrived at the city of Kimila. Rohaka, having known of their arrival there, filled with joy, having approached the elders, having paid homage, having invited them for the morrow, on the second day, having satisfied them together with their retinues with superior solid and soft food, together with his sons and wife, having heard the teaching of the Teaching taught by them, becoming established in their exhortation, he took the refuges and undertook the five precepts. But his wife observed the Observance on the eighth, fourteenth, fifteenth, and extra holiday fortnights, was especially accomplished in morality and good conduct, and was shown compassion by deities. And by that very compassion of the deity, having dispelled the false accusation that had fallen upon her, through the thorough purity of her morality and good conduct, she was one whose fame was exceedingly widespread in the world.

For she herself, while staying in the city of Kimila, when her husband was living in Takkasilā on account of trade, on a festival day, when he had been encouraged by his companions and the desire for festive celebration had arisen, the household deity, by her own divine power, having led her there, united her with her husband, and by that very union she became pregnant, and was led back to the city of Kimila by the deity; when in due course her state of pregnancy became evident, she was suspected by her mother-in-law and others as "an adulteress"; by that very deity, through her own power, when a great flood of the Ganges was made to appear as if submerging the city of Kimila, by an oath preceded by a determination of truth indicating her state of faithfulness as a wife, she turned back the great flood of the Ganges with its mass of waves raised by the force of the wind that had fallen upon her and upon her reputation; and even when reunited with her husband, when she was suspected by him just as previously by her mother-in-law and others, presenting the name-stamped token given by him in Takkasilā, having dispelled that suspicion, she became worthy of respect by her husband's relatives and by the public. Therefore it was said "through the thorough purity of her morality and good conduct, she was one whose fame was exceedingly widespread in the world."

She, at a later time, having died, was reborn in the Tāvatiṃsa realm. Then, when the Blessed One had gone from Sāvatthī to the Tāvatiṃsa realm and was seated on the Paṇḍukambala stone at the foot of the Pāricchattaka tree, and when the assembly of gods had approached the Blessed One, paid homage, and was seated to one side, Bhadditthī too, having approached, having paid homage, stood to one side. Then the Blessed One, in the midst of the assembly of gods and brahmās that had gathered together in the ten-thousandfold world systems, asking that deity about the meritorious action done by her -

206.

207.

208.

206-207. Therein, in "blue, yellow, and black, crimson and also red," here the particle "ca" is a conjunction of stated meanings, and it should be connected individually by "blue and yellow and" and so on. "Atha" is an indeclinable particle in the sense of something else. By that, it includes the unmentioned colours such as white and so on. The particle "iti" should be understood as indicated though elided. Or the particle "ca" is a conjunction of unstated meanings. "Atha" is an indeclinable particle in the sense of the particle "iti." In "of various colours," here in "uccāvacānaṃ" there should be seen a non-elision of the case ending; the meaning is "of various colours, of manifold colours." Or "vaṇṇānaṃ" means "of those possessing colour." "Surrounded by filaments" means surrounded by filaments. For this is a nominative case used in the genitive sense. This is what is meant - Blue and yellow and black and crimson and red and also others such as white and so on - by way of these, of various colours, surrounded by filaments and stamens of just such a nature, or of various kinds by reason of their variegated shapes and so on, possessing the aforesaid colours, being produced from mandārava trees, of mandārava flowers, a garland, a string of flowers made from them - you, O deity, wear and adorn upon your own head.

From which trees those flowers come, in order to show their not being shared with others by virtue of their distinctive colour, it was said "These trees are not found in other realms, O wise one." Therein, "these" - the construction is: flowering trees endowed with the aforesaid colours, forms, and so on are not found. "In realms" means in the orders of gods. "O wise one" means O one of beautiful wisdom.

Therein, "blue" means having blue radiance by virtue of gem jewels such as sapphire, great sapphire, and so on. "Yellow" means having yellow radiance by virtue of gem jewels such as topaz, kakketana, pulaka, and so on, as well as by virtue of red gold. "Black" means having dark radiance by virtue of gem jewels such as asmaka, upalaka, and so on. "Crimson" means having crimson radiance by virtue of gem jewels such as jotirasa, gomuttaka, gomedaka, and so on. "Red" means having red radiance by virtue of jewels such as ruby, lohitaṅka, coral, and so on. Some, however, connecting the terms beginning with "blue" with "trees" by this word, say "blue trees" and so on. For trees too, because of being covered with flowers of blue and other colours, obtain the conventional expression of blue and so on through the connection with blue and so on; thus by them "blue, etc. red, etc. these trees are not found in other realms, O wise one, since you wear a garland of mandārava flowers of various colours, surrounded by filaments" - thus the construction should be made. Therein, having proclaimed the flowers as seen, endowed with distinctive colours, showing the exclusive nature of the trees by showing the not-shared-with-others nature of those flowers is the first method; showing the exclusive nature of the flowers by showing the not-shared-with-others nature of the trees is the second method. In the first method, colours and so on are taken in their own form; in the second method, by way of their support - this is the distinction between them.

208. "By what" - the construction is: by what meritorious action, to the realm of Tāvatiṃsa. "Being asked, declare" means you who are asked, declare, tell.

Thus questioned by the Blessed One, that deity answered with these verses -

209.

210.

211.

212.

213.

214.

215.

216.

209-214. Therein, "they knew me as 'Bhadditthikā,' a female lay follower in Kimilā" means through the accomplishment of good conduct, by the turning back of the great flood that was rising up through a declaration of truth, with the conviction arisen that she was of unbroken morality - "This woman is auspicious and beautiful" - therefore the inhabitants of the city of Kimilā knew me as "Bhadditthikā, a female lay follower." "Accomplished in faith and morality" and so on is of clear meaning since the method has been stated above.

Furthermore, by "faith" the treasure of faith is indicated; by "delighting in sharing, clothing and food, lodging and lamps. I gave to the upright, with a clear mind" the treasure of generosity is indicated; by "accomplished in morality, the fourteenth, the fifteenth, etc. Delighting in the five training rules" the treasure of morality, the treasure of shame, and the treasure of moral fear are indicated; by "skilled in the noble truths" the treasure of learning and the treasure of wisdom are indicated - thus she shows her own attainment of the sevenfold noble treasure. "A female lay follower of the One with Vision, etc. I wander about in Nandana" - by this she makes clear the benefit pertaining to the present life and pertaining to the future life of that. Therein, "having made my dwelling" means having accomplished the dwelling of good conduct. For the action of good conduct, being the cause of pleasant dwelling both in the present and in the future, is called "the residence of pleasant abiding." Therefore it is said "having made merit."

215. Having previously spoken of her own merit consisting of giving without specifying the particular field, now in order to show its connection with the base of merit, "and monks" and so on was stated. Therein, "monks" means monks because of having completely destroyed the defilements without remainder. "Compassionate for the supreme welfare" means those who assist with supreme, exceedingly great welfare pertaining to the present life and so on. "I fed" means I fed them with superior food. "The pair of austere ascetics" means the pair that had become austere ascetics because of standing firm having scorched and completely destroyed the stain of all defilements through the highest austerity. "The great sages" means those who had thereby become great seers; or the great sage because of knowing, of defining his own great domain with great knowledge itself. All this she says with reference to the two chief disciples.

216. "Unlimited, bringing happiness" is said without making the elision of the nasal. From the statement "To such an extent, monks, it is not easy by description to reach how pleasant the heavens are," it produces happiness devoid of measure beyond the reach of words even of the Blessed One, or by its own power bringing unlimited happiness, conveying happiness. "Constantly" means at all times. The explanation is: without omitting each Observance day, or having made each Observance day unbroken, having made it complete, or constantly, at all times, bringing happiness. The remainder is the same as the method stated below.

Then the Blessed One, having taught the Canon of the Higher Teaching for three months to the assemblies of gods and brahmās dwelling in the ten-thousand world systems headed by the young god who was his mother, having come to the human world, taught the Bhadditthī Mansion to the monks. That teaching was beneficial to the assembly that had arrived.

The commentary on the Fortunate Woman Mansion is concluded.

6.

Commentary on the Soṇadinnā Mansion

217-227. "With surpassing beauty" - this is the Soṇadinnā Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. And at that time in Nāḷandā a certain female lay follower named Soṇadinnā, faithful and devoted, attending upon the monks carefully with the four requisites, of thoroughly purified permanent morality, also observed the Observance endowed with eight factors. She, having obtained suitability of hearing the Teaching, through the achievement of decisive support, developing the meditation subject of the four truths, became a stream-enterer. Then, afflicted by a certain illness, having died, she was reborn among the Tāvatiṃsa gods. The Venerable Mahāmoggallāna -

217.

218.

219.

He asked in return with these three verses.

220.

221-226.

227.

The deity answered. All that is the same as the method stated above.

The commentary on the Soṇadinnā Mansion is concluded.

7.

Commentary on the Uposathā Mansion

229-245. "With surpassing beauty" means the Uposathā Mansion. Here in the arising of the occasion, the only distinction is that in Sāketa there was a certain female lay follower named Uposathā; the remainder is similar to the preceding mansion. Therefore it was said -

229-231.

232.

233-238.

239.

The deity answered. Again, showing one fault of her own -

241.

242.

233. Therein, "they knew me as 'Uposathā'" means people knew me by this name "Uposathā." "In Sāketa" means in the city of Sāketa.

241. "Constantly" means repeatedly. "Having heard of Nandana" means having heard of the various kinds of heavenly success there, thinking "In the Tāvatiṃsa realm there is a grove named Nandana, which is like this and like that." "Desire" means wholesome desire that is the cause of the meritorious action producing rebirth there, or craving-desire that is the aspiration for rebirth there. "Arose" means it arose. "There" means in the Tāvatiṃsa realm, for by the term Nandana too it refers to that heavenly world. "I was reborn" means I arose, I was born.

242. "I did not do the Teacher's word" means I did not do the word spoken by the Teacher beginning with "I do not, monks, praise even a trifle of existence"; the meaning is I did not abandon desire and lust for existences. The sun is of the Gotama clan, and the Blessed One too is of the Gotama clan; because of being of the same clan it was said "of the Buddha, the Kinsman of the Sun." Or alternatively, a kinsman of the sun is the Kinsman of the Sun; the Blessed One. Dependent on that, because of being born with his noble birth, or the sun is a kinsman of this one because of his being a legitimate son; thus the Kinsman of the Sun, the Blessed One. For thus it has been said -

"Low" means inferior. She speaks with reference to her own delight in existence. "Sāmhī" means "sā amhi" (I am she).

Thus, when that deity had declared the remorse that had arisen on account of her delight in existence, the elder, in order to console her by means of elucidating the limited nature of the life span of existence, showing that in the future, standing in the state of human existence, the transcendence of the suffering of the round of rebirths is easy to accomplish, and that the state of one who has eliminated the mental corruptions is indeed a great benefit -

243.

He spoke a verse. She again -

244.

The elder again -

245.

He inspired her with this verse.

243-244. Therein, "how long" means what duration of time. "Here" means in this heavenly world, or here in this mansion. "Āyu no" - "āyu" means life span; "no" is merely a particle. Or the long or short nature of the life span; or alternatively, the meaning is "if you know of your life span." "Great sage" - she addresses the elder.

245. "Do not fear, Uposathā" means dear lady Uposathā, you do not fear. Why? Because you have been declared by the Perfectly Self-awakened One. How? "A stream-enterer, you have attained distinction." She has gone to, has attained, the distinction called path and fruition; therefore all your unfortunate realms have been abandoned - she has gone to this distinction too, thus "you have attained distinction." The remainder is according to the method already stated.

The commentary on the Uposathā Mansion is concluded.

8-9.

Commentary on the Niddā-Suniddā Mansion

246-268. The eighth and ninth mansions have Rājagaha as their origin. In the arising of the occasion, in order, "a female lay follower named Niddā, etc. of the famous Gotama. By that is such beauty mine, etc. a female lay follower named Suniddā" should be said. The remainder is according to the method already stated. In the verses too there is nothing not already explained. For thus in certain manuscripts the text is placed by way of abbreviation. Therefore it was said -

246.

247.

248.

256.

258.

261.

262.

268.

The commentary on the Niddā-Suniddā Mansion is concluded.

10.

Commentary on the First Alms Giver Mansion

270-276. "With surpassing beauty" is the Mansion of the Alms Giver. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. And at that time in Uttaramadhurā a certain woman whose life span was exhausted was worthy of arising in a realm of misery. The Blessed One, towards the break of dawn, having emerged from the attainment of great compassion, surveying the world, having seen that woman as worthy of arising in a realm of misery, with a mind urged by great compassion, wishing to establish her in a good destination, alone, without a companion, went to Madhurā. Having gone, in the earlier period of the day, having dressed, taking his bowl and robe, he entered outside the city for almsfood. At that time that woman, having prepared food at home, having stored it to one side, having taken a pot, having gone to the water landing place, having bathed, having taken water with the pot, while going to her own house, having seen the Blessed One on the road, having said "Venerable sir, has almsfood been obtained?" and when the Blessed One said "I shall obtain it," having known the state of not having obtained, having set down the pot, having approached the Blessed One, having paid homage, said "I, venerable sir, shall give almsfood; please accept." The Blessed One consented by silence. She, having learned of the Blessed One's acceptance, having gone first of all, having prepared a seat in a place that was sprinkled and swept, stood looking out for the Blessed One's entrance. The Blessed One, having entered the house, sat down on the prepared seat. Then she fed the Blessed One. The Blessed One, having finished his meal, with his hand removed from the bowl, having given thanksgiving to her, departed. She, having heard the thanksgiving, experiencing no small measure of joy and pleasure, until he had passed beyond the range of vision, not abandoning the rapture with the Buddha as object, paying homage, stood. She, with the passing of just a few days, having died, was reborn in the Tāvatiṃsa realm, and a thousand nymphs were her retinue. The Venerable Mahāmoggallāna -

270.

271.

273.

274.

275.

276.

The deity answered. All the remainder is of clear meaning since the method has been stated above.

The commentary on the First Alms Giver Mansion is concluded.

11.

Commentary on the Second Alms Giver Mansion

278-284. "With surpassing beauty": this is the Second Alms Giver's Mansion. What is its origin? The Blessed One was dwelling at Rājagaha. There a certain woman, faithful and devoted, having seen a certain elder who had eliminated the mental corruptions walking for almsfood, having ushered him into her own house, gave him food. She, at a later time, having died, was reborn in the Tāvatiṃsa realm. The remainder is similar to the preceding mansion.

278.

281.

282.

The commentary on the Second Alms Giver Mansion is concluded.

Thus in the Paramatthadīpanī, the Khuddaka Commentary, in the Vimānavatthu,

of the second Cittalatā Chapter, adorned with eleven stories,

The explanation of the meaning is concluded.

3.

The Chapter on the Coral Tree

1.

Commentary on the Uḷāra Mansion

286-295. In the Pāricchattaka Chapter, "Lofty is your fame and beauty" is the Uḷāra Mansion. What is its origin? The Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. At that time in Rājagaha, in the supporting family of the Venerable Mahāmoggallāna, there was a girl with a disposition for giving, delighting in giving and sharing. Whatever solid and soft food arose before the meal in that house, from the portion she herself received, she gave half and consumed half herself; but she did not eat without having given; even when not seeing one worthy of offerings, she set it aside and gave it when she saw one; she gave even to beggars. Then her mother, full of mirth, thinking "My daughter has a disposition for giving and delights in giving and sharing," gave her a double share. And when giving, when she had shared one portion, she gave yet another again, and she shared from that too.

Thus as time went on, when she had come of age, her mother and father gave her to a young man of a certain family in that very city. But that family was one of wrong view, faithless and undevoted. Then the Venerable Mahāmoggallāna, walking for almsfood successively in Rājagaha, stood at the house-gate of that girl's father-in-law. Having seen him, that girl, with a devoted mind, having ushered him in saying "Please enter, venerable sir," having paid homage, not seeing her mother-in-law who had set aside a cake, through trust thinking "I shall tell her and have her rejoice," having taken it, she gave it to the elder; the elder, having given thanksgiving, departed. The girl told her mother-in-law: "I gave the cake set aside by you to the Elder Mahāmoggallāna." She, having heard that, thinking "What impudence is this! She gave my property to an ascetic without even asking my permission," sizzling at her, overcome by wrath, not considering what was proper and improper, having seized a piece of pestle standing in front, struck her on the shoulder. She, due to her delicate constitution and her exhausted life span, overcome by severe suffering from that very blow, having died in just a few days, was reborn among the Tāvatiṃsa gods. Although she had other good conduct, the gift made to the elder, being surpassing, presented itself. The Venerable Mahāmoggallāna, having gone in the very manner stated above, to her -

286.

287.

288.

He asked with three verses.

286. Therein, "fame" means retinue. "Beauty" means the lustre of complexion, the radiance of the body. But since it is stated with the qualification "lofty," both the achievement of retinue and the achievement of beauty of that deity are stated. Among those, in order to show in detail by way of domain the achievement of beauty stated in brief as "lofty is your beauty," having said "it illuminates all directions," in order to show in detail by way of basis the achievement of retinue stated as "lofty is your fame," "women dance" and so on was stated. Therein, "it illuminates all directions" means it shines in all directions, or it illuminates all directions, it makes them shine - this is the meaning. Some explain the meaning of the term "obhāsate" as "obhāsante" by an interchange of grammatical number; by them the case ending "vaṇṇenā" should be altered. And "vaṇṇenā" is an instrumental expression in the sense of cause; the meaning is "by beauty as the cause." And when the common designation of directions is regarded by way of gender in "all directions," there is no purpose even for an interchange of grammatical number. In "women" here too the term "adorned" should be brought and connected. In "young gods" here the particle "ca" is indicated though elided. By that, the conjunction "women and young gods" should be understood.

287. "They delight" means they rejoice. "For homage" means for the purpose of veneration or on account of veneration; the construction is: they dance and sing. "Tavimānī" means "these of yours."

288. "Accomplished in all sensual pleasures" means prosperous with all five types of sensual pleasure, or prosperous with all things desired and wished for by you. "Well-born" means of good birth. "You are great" means you are great, of great majesty. "You rejoice in the company of gods" means you rejoice in this order of gods with supreme delight rooted in divine success.

When thus questioned by the elder, that deity answered that matter -

289.

290.

291.

292.

293.

294.

295.

289. Therein, "among the faithless" means among the mother-in-law and others who were faithless due to the absence of faith in the Triple Gem and faith in the fruit of action, and miserly due to obstinate stinginess; the construction is: I was accomplished in faith and morality.

290-291. "A cake" means a pan cake. "Te" is merely a particle. The intention of "I told my mother-in-law" is both for the purpose of informing her of the fact of having taken it and for the purpose of having her rejoice.

292. In "itissā," "assā" is merely a particle. "I am giving to the ascetic" means "I am giving a cake to the ascetic." The construction is: because you did not wish to ask me, therefore the mother-in-law abused her saying "You, daughter-in-law, are undisciplined."

293. "Pahāsī" means she struck. "She cut my shoulder and killed me" - here "kūṭa" means the shoulder, stated by elision of the preceding word; the shoulder itself is the limb, thus "kūṭaṅga"; one who cuts that is "kūṭaṅgacchi." Thus, having been overcome by wrath, she killed me, she cut my shoulder; because of death by that very assault, she killed me - this is the meaning. Therefore she said "I was not able to live long."

294. "Free" means well freed from that suffering. The remainder is according to the method already stated.

the commentary on the Uḷāra Mansion is concluded.

2.

Commentary on the Ucchudāyikā Mansion

296-306. "Having illuminated the earth with its gods" is the Sugar-cane Donor's Mansion. What is its origin? "The Blessed One was dwelling at Rājagaha" and so on - all is similar to what was stated in the preceding mansion. But this is the distinction - here sugar-cane was given, and she was struck by her mother-in-law with a small chair, died at that very moment, was reborn among the Tāvatiṃsa gods, on that very night came to attend upon the elder, illuminating almost the entire Vulture's Peak like the moon and like the sun, having paid homage to the elder, with joined palms, paying homage, she stood to one side. Then the elder -

296.

297.

298.

Asked with these verses.

296-297. Therein, "having illuminated the earth with its gods" means by the spreading of radiance issuing from the slopes of Sineru, mixed with the rays of the moon and sun, by reason of shining, "with the god" means together with the sky which is the god; having illuminated this earth which constitutes the portion of ground reached, having made one light, one radiance - this is the meaning. The construction is: "having illuminated the earth, like the moon and sun." "You outshine" means you shine surpassingly. But as to that outshining - by what, like what, by what means - he said "in splendour" and so on. Therein, "in splendour" means by the distinctive beauty of loveliness and so on. "In radiance" means by one's own power. "Adorned with a wreath" means one who possesses a wreath of flowers made of jewels.

When thus questioned by the elder, the deity answered with these verses -

299.

300.

301.

302.

303.

304.

305.

306.

299. Therein, "just now" means she said this because of the immediately past day; the meaning is "recently." "This very village" means in this very village; she speaks with reference to Rājagaha. For it has been said: "A village, a market town, and also a city are called simply 'village'." And this is an accusative expression used in the locative sense. "Approached" means he had approached. "Incomparable" means without comparison, or immeasurable.

300. "Threw away" means removed, discarded, or destroyed. "Of a peaceful one" means of one of good disposition, of one whose defilements are calmed, or of one who has not reached exhaustion.

301. "Yours indeed" (tuyhaṃ nu) - the particle "nu" is an indeclinable particle indicating displeasure; it should be brought here also to "mine" (mama) and connected as "mine indeed" (mama nu). "This sovereignty" means he said this with reference to lordship in the house. "Passed away from there" means passed away from there, from the human world. Since even one who has departed from the place where one was standing is called "passed away," therefore, to distinguish the passing away, "deceased" was said. And though deceased, she was not reborn just anywhere whatsoever, but rather, showing that she had attained divinity, she said "I am a deity."

302. "That very wholesome action was done by me" means that very wholesome action amounting to merely the gift of a piece of sugar-cane was done by me; I do not know of any other - this is the meaning. "And happy action" means and the happy fruit of action. For here the fruit of action is stated as "action" by the elision of the further term, or by the figurative usage of cause, as in "Monks, because of undertaking wholesome mental states, thus this merit increases. I experience my own merit" and so on. Or "action" is an accusative expression used in the instrumental sense; the meaning is "by action." Or that which exists in action is "action," just as "according to action." Or alternatively, it is "action" because of its desirability. For that, because of its nature of producing happiness and excitement, is connected with sensuality, and being desirable it is lovely. "By oneself" means by oneself alone; the meaning is by oneself alone through one's own mastery, through the state of independence. "I enjoy myself" - the term "by oneself" (attanā) stated in the previous verse should be connected as "oneself" (attāna) by a change of case ending.

303-305. "Guarded by the lord of gods" means guarded by the lord of gods, by Sakka; or guarded like the lord of gods because of having a great retinue. "Endowed" means well applied, possessed of. "Of great result" means of abundant fruit. "Of great radiance" means of great power; the meaning is of great majesty.

306. "You" (tuvaṃ) means you (taṃ). "Compassionate one" means one who is compassionate. "The wise one" means one possessed of wisdom; the meaning is one who has reached the summit of the perfections of a disciple. "Having approached" means having gone up to. "I paid homage" means I paid respect with the fivefold prostration. "And I asked about welfare and health" means I asked; the intention is: with incomparable joy I also recollect this wholesome deed. The remainder is the same as the method stated below.

The commentary on the Ucchudāyikā Mansion is concluded.

3.

Commentary on the Pallaṅka Mansion

307-315. "On the finest divan adorned with jewels and gold" - this is the Divan Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. And at that time in Sāvatthī, the daughter of a certain lay follower was given to a certain son of good family right there who was similar in family, region, and so on, and she was not prone to wrath, accomplished in morality and good conduct, devoted to her husband as to a god, having undertaken the five precepts, and on the Observance day she carefully observed the Observance morality. She, afterwards having died, was reborn among the Tāvatiṃsa gods. The Venerable Elder Mahāmoggallāna, having gone to her in the very manner stated above -

307.

308.

He asked with verses.

She answered him with these verses -

309.

310.

311.

312.

313.

314.

315.

307. Therein, "on the finest divan" means on the excellent divan, the highest divan. To show its very excellence, "adorned with jewels and gold" was said, meaning decorated with jewels resplendent with nets of rays of various gems and with gold; when "there" and "on a bed" are said, on the finest divan that serves as a place for lying down.

308. "Te" means "of you," all around. But having regard to the term "pamodayantī," the case ending "ta" should be altered. Or "pamodayantī" means they make rejoicing, they produce rejoicing for you - this is the meaning.

310. "Young and innocent" means even though young, innocent. Or the reading is "daharāsu pāpikā"; the meaning is the same. Some also read "daharassāpāpikā," meaning innocent towards her young husband, a well-behaved woman through careful attendance and non-adultery - this is the meaning. Therefore it was said "with a devoted mind" and so on. "Abhirādhayiṃ" means I pleased. "Ratto" means at night.

311. "Free from theft" means devoid of theft; the meaning is abstaining from taking what is not given. "Viratā ca coriyā" is also a reading; the meaning is abstaining from theft. "With a pure body" means with a properly pure body through the purity of bodily action; and precisely because of that, a pure practitioner of the holy life, since unchastity with anyone other than her husband was impossible. For thus it has been said -

Or alternatively, "a pure practitioner of the holy life" means a pure practitioner of the holy life by virtue of the pure, purified, supreme, excellent Observance morality, or by virtue of the preliminary holy life suitable for the holy life of the path.

313. "Living in conformity with the Teaching" means habitually practising in conformity with the Teaching of the noble ones. And this, stated immediately after, is noble through faultlessness, endowed with the excellent eight factors - the eight supreme factors - or endowed with the noble excellent eight factors precisely because of being noble, wholesome in the meaning of health and in the meaning of blamelessness, and yielding happiness through having pleasant results and through having pleasant benefits - thus she observed: this is the construction.

314. "Conducive to distinction" means a partaker of the distinguished divine success of existence. "Come to a fortunate world" means having come to, having reached a fortunate world; or "in a fortunate world" means having come to a fortunate world, to divine success. "Sugatiñhi āgatā" is also a reading. Therein, "hi" is merely a particle, or it has a causal meaning; the construction is: because she has come to a fortunate world, therefore she is conducive to distinction.

315. "In the finest mansion-palace" means in the highest palace among mansions, or in the foremost palace termed a mansion, or in a mansion - that is, in an immeasurable, great, excellent palace free from conceit - surrounded by a company of nymphs, self-luminous, I rejoice; or the word "amhī" (I am) should be brought in and connected. "With a long lifespan" means because of having a longer lifespan than the lower gods, and because of not having a short lifespan among those reborn there, the company of gods delight me, who have a long lifespan, who have come to, who have reached the heavenly mansion as aforesaid: this is the construction. The remainder is according to the method already stated.

The commentary on the Pallaṅka Mansion is concluded.

4.

Commentary on the Latā Mansion

316-326. "Latā and Sajjā and Pavarā the deities" is the Latā Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. And at that time the daughter of a certain lay follower dwelling in Sāvatthī, named Latā, wise, experienced, intelligent, having gone to her husband's family, was agreeable in conduct towards her husband and mother-in-law and father-in-law, pleasant in speech, skilful in looking after the attendants, capable of carrying the burden of the household affairs at home, not prone to wrath, accomplished in morality and good conduct, delighting in giving and sharing, with the five precepts unbroken, and was heedful in the observance of the Observance day. She, afterwards having died, having become the daughter of the Great King Vessavaṇa, was reborn with the very same name Latā. Furthermore, she had four sisters named Sajjā, Pavarā, Accimatī, and Sutā. All five of them were brought by Sakka the king of gods and placed in the position of attendants in the role of dancing women. But Latā was more desirable to him due to her skill in dancing, singing, and so on.

When they had come together and were seated in a comfortable sitting, a dispute arose concerning skill in singing. They all went to the presence of the Great King Vessavaṇa and asked "Father, which of us is skilled in dancing and so on?" He said thus: "Go, daughters, to the shore of Lake Anotatta, perform singing at the assembly of gods; there your distinction will become obvious." They did so. There the young gods, when Latā was dancing, were unable to remain in their own composure; filled with great joy, filled with wonder and amazement, continuously uttering applause, producing shouts of acclamation and waving of garments, they made a great uproar as if shaking the Himalaya. But when the others were dancing, they sat silent like cuckoos in the cold season. Thus there at the singing, Latā's distinction became obvious.

Then among those goddesses, this occurred to the goddess Sutā: "Having done what action does this Latā surpass us and stand in beauty and fame? What if I were to ask Latā about the deed she had done?" She asked her that. The other too answered that matter for her. All this the Great King Vessavaṇa told to the Venerable Mahāmoggallāna who had come by way of a journey through the heavens. The Elder, reporting that matter to the Blessed One, beginning from the root cause by way of inquiry -

316.

317.

318.

319.

This is Sutā's question.

320.

321.

322.

323.

324.

325.

326.

This is Latā's answer, he said.

316. Therein, Latā and Sajjā, Pavarā, Accimatī, Sutā - these are their names. The word "ca" has the meaning of conjunction. "Of the noble king" means of the excellent, the foremost of the four great kings, the king of gods. The intention is that they are attendants of Sakka. "Of the king" means of the great king. Therefore he said "daughter of Vessavaṇa"; this should be connected individually, or it is an inversion of expression; the meaning is "daughters." "Rājī" means one who shines (rājati vijjotati); one who is known and recognised as "rājī" is "rājīmatī"; this is a qualifier of all of them. Some say this is simply the name of one deity; according to their view, "pavarā" is merely a qualifier of all of them. "With virtuous qualities" means with qualities that are righteous, not departed from the Teaching, with qualities conforming to the truth - this is the meaning. "Shone" means was brilliant.

317. "Five women here" means five celestial maidens with the aforesaid names, here in this Himalayan region. "The safe river with cool water and water lilies" is said with reference to the mouth of the river flowing out from Lake Anotatta. "Having danced and sung" is said by way of the dancing and singing performed by them at the assembly of gods by the command of their father Vessavaṇa. "Sutā spoke to Latā" means the celestial maiden Sutā spoke to Latā, her own sister. Some also read "Sutā lataṃ bravu"; the meaning is that Sutā, the daughters of the Great King Vessavaṇa, spoke to Latā.

318. "With copper-red eyes like darkness" means having eyes endowed with copper-red streaks resembling the lustre of the stamens of the nicula flower. "Beautiful as the sky" means shining like the sky; the meaning is resplendent through the thorough purity of her major and minor limbs, like the sky in the autumn season freed from impurities such as clouds and frost. Or alternatively, "nabhevā" means "in the sky itself"; the word "eva" has the meaning of conjunction; the meaning is shining everywhere - both in the mansions situated in the sky and in the places connected with the ground such as the Himavanta, Yugandhara, and so on. "By what made" means produced by what kind of merit. "Fame" means the achievement of retinue and reputation. And by the inclusion of reputation, the virtues which are the cause of reputation are also included.

319. "More dear to her husband" means more dear to her master, the beloved of her master. By that it shows her good fortune. "Distinguished and more beautiful in form" means distinguished through the achievement of beauty, the highest, more beautiful, more lovely; "assū" is merely a particle. Some also read "Visiṭṭhakalyāṇitarāsi rūpato." "Adept" means in various ways, or especially skilled, wholesome. "In dancing, singing, and music" - here "naccanā" has an elision of the inflection made; the meaning is in dancing and in singing and in music. "Asked by men and women" means asked by young gods and celestial maidens "Where is Latā? What is Latā doing?" for the purpose of seeing her beauty and for the purpose of seeing her art.

321. Because of constantly being unmingled in body, he delights like a god; or the second excellent one is the brother-in-law (devara), the husband's younger brother; "together with the brother-in-law" means "sadevaraṃ." Mother-in-law and father-in-law are parents-in-law; "together with the parents-in-law" means "sassasuraṃ." "Together with male slaves and female slaves" - the connection is "sadāsakaṃ" with "I pleased my husband." "Therein made" means in that family, or at that time, at the time of being a daughter-in-law, fame was made; the intention is by the production of the merit that produced it. "Mama" - this, having regard to the term "made," should be transformed to "by me."

322. "In four respects" means for four reasons, or in four states which have become signs. "Attained distinction" means surpassing excellence attained over others. "Life and beauty and happiness and strength" is the showing in their own nature of those stated as "in four respects." For life and so on are indeed her distinctions through their nature of being distinguished from others; and "state" is said because of being the cause, since they are to be taken by way of such esteem for her. She attained distinction. Of what kind? "Life and beauty and happiness and strength" - this is the explanation.

323. "Have you heard what this Latā speaks" means this Latā, our elder sister, what she speaks, has that been heard by you or not heard - she asks the other three sisters. "What we" means what was doubted by us. "No" is merely a particle; again "no" means "our"; or in emphasis, as in "there is none equal to us" and so on, therefore she declared just so, she explained without distortion - this is the meaning. "Husbands indeed are distinguished for us women, and the destination of those, and the excellent deities" means because of protecting from harm, husbands are the masters distinguished for us women; and the destination and shelter of those women; because of being a refuge for those women, the excellent, the highest deities, and properly pleased, bringing welfare and happiness both now and in the future - this is the meaning.

324. "Let us all practise the duty towards our husbands" means all of us indeed practise towards our husbands, our own masters, the duty to be observed beginning with rising early and so on. "Whereby" means for which reason, or when the duty to be observed towards husbands is being practised, women become what are called devoted wives. "We shall obtain what this Latā speaks of" means this Latā speaks that whatever success she obtains at present, that success we shall obtain by having practised the duty towards our husbands.

325. "Roaming the mountain slopes" means one who roams the mountain jungle thickets. "Having dwelt on the great earth-bearing mountain" means "the earth-bearing" because it bears the earth; having dwelt on, having inhabited the mountain named Mahīdhara, the unshakeable; the meaning is dwelling there. For having regard to the term "having dwelt," this is an accusative expression used in the locative sense. "Pasayhā" means having overcome. "Small" means those inferior in strength and army; but even animals great in measure such as elephants and so on, he kills them indeed.

326. "Just so" - this is the interpretation of meaning of the verse together with the application of the simile - Just as a lion, dwelling in dependence on a mountain that has become his place of abode and resort, accomplishes whatever purpose he wishes, just so that faithful, devoted female noble disciple, dwelling in dependence on her husband, lord, and master, because he maintains and nourishes her with food, clothing, and so on, devoted to him by the practice called agreeableness towards her husband in all respects, having killed and abandoned the wrath arising towards attendants and others, having overcome, having overpowered, and not having allowed to arise the stinginess arising regarding objects of possession, she who practises the teaching because of properly practising both the duty of a devoted wife and the duty of a female lay follower, she rejoices in heaven, in the heavenly world, she attains delight. The remainder is according to the method already stated.

The commentary on the Latā Mansion is concluded.

5.

Commentary on the Guttila Mansion

327-618. "The seven-stringed, very sweet" is the Guttila Mansion. What is its origin? While the Blessed One was dwelling at Rājagaha, the Venerable Mahāmoggallāna, wandering on a journey in heaven in the very manner stated above, having gone to the Tāvatiṃsa realm, there, in thirty-six mansions standing in succession, having seen thirty-six celestial maidens, each with a retinue of a thousand nymphs, experiencing great heavenly success, asked them about their formerly done action in succession with three verses beginning with "With surpassing beauty." They too, immediately after his question, declared beginning with "A woman who gives the best of cloth." Then the Elder, having come from there to the human world, reported this matter to the Blessed One. Having heard that, the Blessed One, having said "Moggallāna, those deities did not declare thus only when asked by you; indeed, formerly when asked by me too, they declared in just the same way," being requested by the Elder, spoke about his own past life as the teacher Guttila.

In the past, when Brahmadatta was exercising kingship in Bārāṇasī, the Bodhisatta, having been born in a gandhabba family, through the purity of his skill in the gandhabba craft, comparable to Timbaru and Nārada, well-known and recognised in all directions, was a teacher named Guttila. He supported his blind and aged mother and father. Having heard of the accomplishment of his craft, a gandhabba named Musila, a resident of Ujjenī, having approached him, having paid homage to him, standing to one side, when it was said "Why have you come?" said "To learn the craft in your presence." The teacher Guttila, having looked at him, through his skill in reading characteristics, thinking "This person will be of crooked disposition, hard, harsh, and ungrateful; he should not be supported," did not give him the opportunity for the purpose of learning the craft. He attended upon his mother and father and had them make the request on his behalf. The teacher Guttila, being pressured by his mother and father, thinking "The word of elders is not to be transgressed," having begun teaching him the craft, through the absence of stinginess and through compassion, without keeping a closed fist of a teacher, taught him the craft completely without remainder.

He too, through intelligence, through familiarity from what was done in the past, and through diligence, before long, having become one of purified craft, thought: "This Bārāṇasī is the foremost city in the Indian subcontinent. What if I were to display my craft here to an assembly including the king? Thus I shall become well-known and recognised in the Indian subcontinent even more than my teacher." He informed his teacher: "I wish to display my craft before the king; please present me to the king." The Great Being, showing compassion thinking "Let this one who has learnt the craft in my presence find an establishment," having led him to the king's presence, said "Great king, please observe the proficiency of this pupil of mine on the lute." The king, having assented "Very well," having heard his lute-playing, well-pleased, having prevented him who wished to depart, said "Dwell in my very presence; I shall give you half of the share given to your teacher." Musila, having said "I am not inferior to my teacher; give me the same," when the king said "Do not speak thus; a teacher is great; I shall give you only half," having said "Observe the craft of both me and my teacher," having departed from the royal palace, wandering here and there, proclaimed: "On the seventh day from now there will be a display of craft by me and the teacher Guttila in the royal courtyard; let those wishing to see it come and see."

The Great Being, having heard that, thinking "This one is young and powerful, but I am old and feeble; if defeat should befall me, death would be better for me than life; therefore, having entered the forest, having hanged myself, I shall die," having gone to the forest, frightened by the fear of death, turned back. Again, having become desirous of dying, having gone, once again he turned back due to the fear of death. As he went back and forth thus, that place became devoid of grass. Then the king of gods, having approached the Great Being, in visible form, standing in the sky, said thus: "Teacher, what are you doing?" The Great Being -

327.

He declared his mental suffering.

Its meaning is - I, O king of gods, taught a pupil named Musila the seven-stringed - so called because of the existence of seven strings and because of the elucidation of seven kinds of notes beginning with the six - having made that the domain, "very sweet" because of not omitting, as is fitting, the twenty-two divisions of melody, meaning thoroughly sweet; "delightful" because of the exceedingly pleasing nature for listeners through the mutual blending of the voice and the lute, through the mastery of an even fifty modulations as attained; "I taught" means having not omitted the fourfold gandhabba art beginning with the six, by way of the classification beginning with the progression of notes and so on, I taught, I caused to learn, I trained in the gandhabba craft. That Musila, being a pupil, challenges me, his own teacher, on the stage, in the arena; through the force of rivalry he clashes to show his own distinction, he declared to me "Come, display your craft"; for me in that matter, you, Kosiya, king of gods, be my refuge, my support.

Having heard that, Sakka, the king of gods, showing "Do not fear, teacher, I am your refuge, your ultimate goal" -

328.

He said. It is said that in a previous existence of Sakka, the king of gods, the Great Being was his teacher. Therefore he said "I am one who honours the teacher." I am one who honours teachers, not a rival like Musila; when pupils such as myself are present, how could there be defeat for such a teacher? Therefore the pupil will not defeat you; rather, you, teacher, will yourself defeat the pupil Musila, and he, being defeated, will meet with destruction - this is the intention. And having said thus, having consoled him saying "I shall come to the discussion arena on the seventh day; you play with confidence," he departed.

But on the seventh day the king together with his retinue sat down in the royal assembly hall. The teacher Guttila and Musila, having prepared themselves for the purpose of displaying their art, having approached, having paid homage to the king, having sat down on their respectively assigned seats, played the lutes. Sakka, having come, stood in the sky. Only the Great Being saw him, but the others did not see him. The assembly was of equal mind regarding the playing of both. Sakka said to Guttila "Cut one string." Even with the string cut, the lute was of sweet resonance just the same. Thus he said "Cut the second, the third, the fourth, the fifth, the sixth, the seventh." Even when those were cut, the lute was of sweet resonance indeed. Seeing that, Musila became as one defeated, with drooping shoulders, and the assembly, full of mirth, waving garments, gave applause to Guttila. The king had Musila removed from the assembly hall, and the great multitude, striking with clods of earth, sticks and so on, brought Musila to the destruction of life right there.

Sakka, the lord of the gods, having exchanged pleasant conversation with the great man, went to the heavenly world itself. The deities, having asked him "Great king, where have you been?" and having heard that news, said "Great king, we shall see the teacher Guttila; it would be good if you brought him here and showed him to us." Sakka, having heard the words of the gods, commanded Mātali: "Go, bring our teacher Guttila with the Vejayanta chariot; the deities wish to see him." He did so. Sakka, having exchanged pleasant conversation with the Great Being, spoke thus: "Teacher, play the lute; the deities are willing to hear." "We live by our craft; without wages we do not display our craft." "But what kind of wages do you wish?" "I have no need for any other wages; but let the telling by each of these deities of the wholesome deeds formerly done by each of them be my wages," he said. They accepted, saying "Very well." Then the Great Being, individually, by way of praising the success then obtained by each of them, asking about the good conduct done in a previous existence that was the cause of that, like the Venerable Mahāmoggallāna, asked with verses beginning "With surpassing beauty." They too answered him beginning with "A woman who gives the best of cloth," just as they did to the elder at present, in the same way. Therefore it was said: "Moggallāna, those deities, when asked, did not answer thus only when asked by you; indeed, when asked by me too in the past, they answered in just the same way."

Those women, it is said, while established in the state of human existence in the time of the perfectly Self-awakened One Kassapa, performed various meritorious deeds. Therein, one woman gave cloth, one a jasmine garland, one scent, one lofty fruits, one sugar-cane juice, one gave a five-finger scent-mark at the shrine of the Blessed One, one observed the Observance, one gave water to a monk eating on a boat when the time was approaching, one without wrath performed attendance upon her mother-in-law and father-in-law who were prone to wrath, one having been a female slave was of active good conduct, one gave milk-rice to a monk on alms round, one gave molasses, one gave a piece of sugar-cane, one gave a timbaru fruit, one gave a cucumber, one gave a cucumber, one gave creeper-fruit, one gave a sweet lovi-lovi, one gave a charcoal pan, one gave a handful of vegetables, one gave a handful of flowers, one gave a bundle of roots, one gave a handful of neem, one gave rice-gruel, one gave sesamum-grinding, one gave a waistband, one gave a shoulder strap, one gave an iron plate, one a fan, one a palm-leaf fan, one a peacock-feather fan, one an umbrella, one sandals, one a cake, one a sweet-meat, one gave a slice. They, each one with a retinue of a thousand nymphs, shining with abundant divine power, having been reborn as attendants of Sakka, the king of gods, in the Tāvatiṃsa realm, when questioned by the teacher Guttila beginning with "A woman who gives the best of cloth," explained the wholesome deeds done by each of them in succession.

329.

330.

331.

332.

333.

334.

335.

336.

341.

349.

357.

365.

373.

381.

382.

389.

397.

405.

413.

421.

429.

437.

445.

453.

461.

469.

477.

485.

493.

501.

509.

517.

525.

533.

541.

549.

557.

565.

573.

581.

589.

597.

605.

613.

614.

615.

Thus the Great Being, with a satisfied mind when the good conduct performed by those deities had been answered, rejoicing and declaring his own commitment and devotion to the practice of good conduct and his disposition towards the end of the round of rebirths, said -

617.

618.

333. Therein, "a woman who gives the best of cloth" means the highest, the foremost of cloths, or a cloth selected from among many cloths, taken as one that has reached excellence, noble, the finest - this is "the best of cloth"; a female donor of that. The same method applies in "a woman who gives the best of flowers" and so on too. "A giver of what is dear in nature" means a female donor of a thing that is dear in its intrinsic nature and dear by its kind. "Agreeable" means that which increases the mind. "Divine" means divine because of existing in heaven. "Having approached" means having gone to and having intended, having planned "May I obtain such a thing" - this is the meaning. "State" means a state such as a mansion and so on, or sovereignty. "Manāpā" is also a reading; the meaning is having become those that increase the minds of others.

334. "See the result of merits" means: she speaks esteeming the success obtained by herself, saying "See this, such is the fruit of the giving of the best cloth."

341. "Pupphuttamadāyikā" means a female donor of the best of flowers by way of offering to the Triple Gem; likewise "gandhuttamadāyikā" should be seen in the same way. Therein, the best of flowers should be understood as jasmine flowers and so on; the best of odours as sandal-wood fragrance and so on; the best of fruits as jack fruit and so on; the best of flavours as dairy products, ghee and so on.

373. "Five-finger scent-mark" means the giving of a five-finger mark with scent. "At the stupa of the Blessed One Kassapa" means at the golden stupa, one yojana in height, of the Perfectly Self-awakened One Kassapa.

381. "Travelling on the road" means going along the path. "One Observance" means observing the Observance day for one day.

389. "I gave water" means I gave water, drinking water, for the purpose of washing the face and for the purpose of drinking.

397. "Caṇḍike" means fierce. "Anusūyikā" means devoid of jealousy.

405. "One who works for others" means one who performs service for others. "With benefit" means with beneficial duties. "One who shares her own portion" means one who is habitually sharing with those who are desirous the portion obtained by oneself.

413. "Milk-rice" means cooked rice mixed with milk, or cooked rice together with milk.

437. "Timbarusaka" means the fruit of the tinduka tree. A certain creeper species similar to a pumpkin is the timbarusa; they call its fruit "timbarusaka."

445. "Kakkārikā" means a small cucumber; they also call it "tipusa" (pumpkin).

477. "Hatthappatāpaka" means a coal-pan.

517. "Ambakañjika" means sour rice-gruel.

525. "Doṇinimmajjanan" means sesamum-grinding with oil.

557. "Fan" means a quadrangular fan.

565. "Tālavaṇṭa" means a circular fan made from palm leaves.

573. "Peacock-hand" means a mosquito fan made of peacock feathers.

617. "Welcome indeed for me" means my coming here is beautiful, indeed, oh, how wonderful. "Today a good daybreak, a good rising" means today for me the night has well dawned, a proper brightening has arisen, and the rising from bed too is "a good rising," well risen. For what reason? He said "That I saw the deities" and so on.

618. "Having heard the Teaching" means having heard the wholesome Teaching done by you by way of making evident the fruit of action. "Kāhāmi" means "I will do." "By righteous conduct" means by the practice of good conduct pertaining to bodily behaviour. "By self-control" means by morality-restraint. "By taming" means by the taming of the faculties with mind as the sixth. Now, in order to show that that wholesome deed is a decisive support for the end of the round of rebirths for oneself and for the world, "I will go there, where having gone one does not grieve" was stated.

Thus, even though this teaching, which comprises thirty-six mansions by way of the mansion of the giver of the best cloth and so on, proceeded by way of elucidation by the teacher Guttila as well, just as by the Venerable Mahāmoggallāna, it entered the collection simply as "Guttila Mansion"; but since the mansions are connected with women, they were included in the Mansions of Goddesses alone. Those women, however, should be seen as having, by the force of volitions arising again and again in the practice of the Teaching as aforesaid in the time of Kassapa, the Possessor of the Ten Powers, beginning from the second individual existence, transmigrated in the heavenly world alone for one interval between Buddhas, and having been reborn in the Tāvatiṃsa realm in the time of our Blessed One too, when questioned by the Venerable Mahāmoggallāna, they declared just as at the time when questioned by the teacher Guttila, because of the correspondence with their action.

The commentary on the Guttila Mansion is concluded.

6.

Commentary on the Daddalla Mansion

619-645. "Shining brightly in beauty" refers to the Daddalla Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. And at that time, in the small village of Nālaka, a certain householder who was an attendant of the Venerable Elder Revata had two daughters; one was named Bhaddā, the other was named Subhaddā. Among them, Bhaddā, having gone to her husband's family, was of faith, devoted, accomplished in higher intelligence, and was barren. She said to her husband: "I have a younger sister named Subhaddā; bring her. If she should have a son, he would be my son too, and this family lineage would not perish." He, having accepted saying "Very well," did so.

Then Bhaddā exhorted Subhaddā: "Subhaddā, be one who delights in giving and sharing, and be heedful in righteous conduct; thus the benefit pertaining to the present life and pertaining to the future life is as if come into your hands." She, standing firm in her exhortation, practising in the manner stated, one day invited the Venerable Elder Revata as the eighth with himself. The Elder, wishing for the accumulation of merit for Subhaddā, by way of designation to the Community, having taken seven monks, went to her house. She, with a devoted mind, with her own hand satisfied the Venerable Elder Revata and those monks with superior solid and soft food; the Elder, having given thanksgiving, departed. She, afterwards having died, was reborn in the company of the gods who delight in creation. But Bhaddā, having given gifts to individuals, was reborn as an attendant of Sakka, the lord of the gods.

Then Subhaddā, having reviewed her own success, reflecting "By what merit indeed have I been reborn here?" having stood firm in Bhaddā's exhortation, having attained this success through an offering given to the Community, looking "Where indeed has Bhaddā been reborn?" having seen her reborn as an attendant of Sakka, feeling compassion, she entered her mansion. Then Bhaddā -

619.

620.

She asked with two verses. She too, to her -

621.

622.

619-620. Therein, "in beauty" means by the achievement of beauty and so on. "I do not directly know of seeing you" means before this I do not directly know of seeing you; the meaning is you have never been seen by me before. Therefore she said "this is the first seeing." "From which class have you come, that you address me by name" means having come from which order of gods, you address me by the name "Bhaddā."

621. "I, dear Bhaddā" - here "dear Bhaddā" is a term of address. "I was Subhaddā" means I was named Subhaddā, your younger sister; therein, in a former human existence, "a co-wife" means a shared wife, a wife of yours, of you alone, a wife of your husband only; the meaning is "I was." Again Bhaddā -

623.

624.

625.

He asked with three verses. Again Subhaddā -

626.

627.

She answered.

623. Therein, "those beings who have done abundant good deeds go to those gods" means those who have done abundant good deeds, those of great merit, those beings go to those gods who delight in creation, they go by way of arising; the construction is: among which gods who delight in creation you will proclaim, will tell, your own birth.

624. "By what beauty" means by what reason. "By what kind" - the word "eva" has the meaning of conjunction; the meaning is "and by what kind"; or this itself is the reading. "By good conduct" means by beautiful practice; the meaning is by well-purified morality.

626. "Just eight almsfood offerings" means he speaks with reference to the almsfood given to eight monks. "Adadaṃ" means "I gave."

When Subhaddā had thus spoken, Bhaddā again -

629.

630.

He asked. Therein, "tayā" is an instrumental expression used in the sense of separation. Again Subhaddā -

631.

632.

633.

She spoke of the deed done by herself.

631. Therein, "manobhāvanīya" means one who increases the mind, one to be venerated on account of lofty virtues. "Sandiṭṭho" means made known, spoken of by way of invitation. Therefore she said "Him I invited with a meal, Revata as the eighth with himself" - that mind-developing noble Revata as the eighth with himself, I invited with a meal.

632-633. "He, seeking my welfare" means that noble Revata was my welfare-seeker, my benefactor, by making the gift to be of great fruit. "Said to me 'Give to the Community'" means he said to me: "If you, Subhaddā, wish to give to eight monks, since an offering given to the Community is of greater fruit than an offering given to individuals, therefore give to the Community, give the gift with reference to the Community." "Taṃ" means that gift.

When Subhaddā had spoken thus, Bhaddā, accepting that meaning and wishing to practise further in that way -

634.

He spoke a verse. But Subhaddā went to her own heavenly world itself. Then Sakka, the lord of the gods, having seen the goddess Subhaddā who, surpassing all the gods of the Thirty-three by the radiance of her own body, was shining, and having heard the friendly conversation of those two, and when Subhaddā had instantly disappeared, not knowing her as "this is so-and-so" -

635.

He asked Bhaddā. She too answered him -

636.

She spoke. Then Sakka, showing the great fruitfulness of her offering given to the Community, taught the Teaching. Therefore it was said -

637.

638.

639.

640.

641.

642.

643.

644.

645.

637. Therein, "righteously" means by reason or by the true method. "By you" is an instrumental expression used in the sense of separation. Now, in order to show the reason stated as "righteously," it is said "because in the immeasurable Community, you established the offering." "Immeasurable" means unable to be measured by way of the power of virtues, the distinction of the results of services done to oneself.

638-639. Showing that this meaning was both heard in the presence of the Blessed One and accepted in his presence, he said beginning with "when asked." Therein, "who sacrifice" means of those who give. "Of beings hoping for merit" is a description made by eliding the nasal; of beings who desire the fruit of merit. "Leading to acquisition" means clinging is called the aggregates; the cause of clinging is its nature, or "connected with clinging" because they have clinging as their purpose - productive of individual existence, giving the result of rebirth-linking and occurrence.

640. "Knowing the fruit of action himself" means knowing each being's own merit and the fruit of merit, each according to their own, as if an emblic myrobalan on the palm of the hand. Or "saka" is said by changing the letter "ya" to the letter "ka"; the meaning is "by himself, by his own self."

641. "Practising" means those who are proceeding; the meaning is those who have attained the path. "Upright" means one who has attained the state of uprightness through upright practice, and has become worthy of offerings. "Concentrated in wisdom and morality" means concentrated through wisdom and morality, accomplished in view and morality, endowed with noble view and noble morality. By this he makes clear its very nature as the Community in the ultimate sense. For it is the Community because of being joined together by similarity of view and morality. Or alternatively, "concentrated" is concentration, and "he has wisdom, morality and concentration" - thus "concentrated in wisdom and morality." By this he makes clear its state of being foremost worthy of offerings through its accomplishment of the three aggregates of qualities beginning with morality.

643. "Vast and exalted" means gone to greatness through virtues, thus "exalted"; and for that very reason, vast because of being the cause of the abundance of fruit of services done to oneself. "Like the ocean sea" means just as the sea, which has obtained the name "udadhi" because "water is held here," is immeasurable in terms of water by such measures as "so many gallons of water" and so on, so too this one is in terms of virtues - this is the meaning. "These indeed" - the word "hi" is an indeclinable particle used for emphasis; the meaning is "these alone are the foremost." For this was said:

"As far as there are communities or groups, monks, the Community of the Tathāgata's disciples is declared the foremost among them."

"Disciples of the hero among men" means the disciples of the man accomplished in energy among men. "Light-bringers" means those who bring the light of knowledge to the world. "They proclaim the Teaching" means they recite the Teaching. How? Because the lamp of the Teaching was placed in the noble Community by the Lord of the Teaching.

644. "Those who give a gift with reference to the Community" means those beings who, with reference to the noble Community, give a gift even to the conventional community, even to persons at the change-of-lineage stage at the very least - that gift, even given by way of sharing, is well-given; even offered by way of oblation and hospitality, is well-offered; even sacrificed by way of a great sacrifice, is indeed well-sacrificed. Why? Because that offering given to the Community, established, rich in result, was praised by the knowers of the world; by the knowers of the world, the perfectly Self-awakened Ones: "But I do not say, Ānanda, that by any method a personal offering has more great results than an offering given to the Community. For those desiring merit, the Community is indeed the foremost for those who sacrifice. An unsurpassed field of merit for the world" - and by such statements beginning with this, the state of having great fruit was praised, commended, extolled - this is the meaning.

645. "Recollecting such a sacrifice" means recollecting the gift made by oneself with reference to such a Community. "Filled with inspiration" means with pleasure arisen. "Having removed the stain of stinginess with its root" - stinginess itself is the "stain of stinginess" because of making the mind dirty; or alternatively, stinginess and other stains such as envy, greed, hate and so on - thus "the stain of stinginess." And that, together with its roots such as ignorance, sceptical doubt, illusion and so on - thus "with its root"; having removed, having removed, having suppressed, blameless, they go to the heavenly state - this is the explanation. The remainder is according to the method already stated.

Now Sakka, the lord of the gods, told all this incident to the Venerable Mahāmoggallāna beginning with "Shining brightly in beauty," the Venerable Mahāmoggallāna reported it to the Blessed One, and the Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the Daddalla Mansion is concluded.

7.

Commentary on the Pesavatī Mansion

646-657. "Covered with a net of crystal, silver and gold" refers to the Pesavatī Mansion. What is its origin? The Blessed One was dwelling at Sāvatthī in Jeta's Grove. At that time, among the Magadhans, in the village of Nālaka, in a certain householder's family of great substance, there was a daughter-in-law of the family named Pesavatī. It is said that she, when the golden stupa of one yojana in extent of the Blessed One Kassapa was being built, having been a girl, having gone together with her mother to the shrine site, asked her mother: "What are these people doing, mother?" "They are making golden bricks to build a shrine." Having heard that, the girl, with a gladdened mind, said to her mother - "Mother, on my neck there is this small golden ornament; I give it for the purpose of the shrine." The mother, having said "Good, give it," having taken it off from her neck, placed it in the hands of the goldsmith: "This has been given up by this girl; having included this too, make a brick." The goldsmith did so. That girl, afterwards having died, having been reborn in the heavenly world by that very meritorious action, wandering again and again in a fortunate destination alone, in the time of our Blessed One, was reborn in the village of Nālaka and gradually became twelve years old.

She, one day, having taken money sent by her mother, went to a certain shop for the purpose of buying oil. And in that shop, a certain householder's son, the shopkeeper, while taking out the abundant gold and silver, pearls, gems and precious things deposited and stored by his father, having seen them appearing in the form of potsherds, stones and gravel by the power of action, having made a heap of a portion of them, placed it aside in order to test whether "by the influence of those with merit, it will become gold and silver and so on." Then that girl, having seen it, said: "Why are precious things placed thus in the shop? Should they not indeed be properly stored away?" The shopkeeper, having heard that, having thought "This girl is of great merit; by her influence all this, having become just gold and silver and so on, will come to our use; I shall take her in," having gone to her mother's presence, having asked for her in marriage saying "Give this girl for the purpose of my son," having given much wealth, having performed the marriage ceremony, he brought her to his own house. Then, having known her virtuous conduct, having opened the storehouse, having said "What do you see here?" when she said "I see just heaps of gold, silver and gems," having said "These, which were disappearing by the power of our action, have become special again by the distinction of your merit; therefore, from now on, you yourself manage everything in this house; we shall consume only what is given by you," from that time forth they called her "Pesavatī."

And at that time the Venerable General of the Dhamma, having known the state of exhaustion of his own life principle, having thought "Having given the fee for nurturing to my mother, the brahmin woman Rūpasārī, I shall attain final Nibbāna," having approached the Blessed One, having obtained permission for final Nibbāna, by the Teacher's command having shown a great wonder, having praised the Blessed One with many thousands of praises, having stepped backwards while still facing him as far as beyond the range of sight, having paid homage again, surrounded by the community of monks, having departed from the monastery, having given exhortation to the community of monks, having consoled the Venerable Ānanda, having turned back all four assemblies, having reached the village of Nālaka in due course, having established his mother in the fruition of stream-entry, he attained final Nibbāna towards the break of dawn in the birth-chamber. And for the purpose of paying honour to the body of the one who had attained final Nibbāna, gods and humans spent seven days; with aloe wood, sandalwood and so on, they made a funeral pyre one hundred cubits in height.

Pesavatī too, having heard of the elder's final Nibbāna, thinking "I shall go and venerate him," having had baskets filled with golden flowers and kinds of perfumes, wishing to go, asked permission of her father-in-law; even though told by him "You are heavy with child, and there is a great crush of people there; having sent flowers and scents, remain right here," with faith arisen, not heeding those words, thinking "Even if there should be danger to my life there, I shall go and perform veneration and honour," together with her retinue, having gone there, having venerated with scents, flowers and so on, she stood with joined palms. And at that time, an elephant belonging to the royal retinue that had come to venerate the elder, having become intoxicated, approached that place. Having seen that, while people frightened by the fear of death were fleeing, the great multitude, having trampled upon Pesavatī who had fallen in the crush of people, killed her. She, having performed veneration and honour, with a mind accomplished in faith directed towards the elder, having died, was reborn in the Tāvatiṃsa realm, and a thousand nymphs were her retinue.

She, at that very moment, having surveyed her own heavenly success, thinking "By what kind of merit indeed was this obtained by me?" reflecting upon its cause, having seen the veneration and honour done with reference to the elder, with a mind devoted to the Triple Gem, in order to pay homage to the Teacher, surrounded by a thousand nymphs, with her person adorned with ornaments weighing sixty cartloads, with exceedingly great divine power, illuminating the ten directions like the moon and like the sun, having come together with the mansion, having descended from the mansion, having paid homage to the Blessed One, she stood with joined palms raised. And at that time the Venerable Vaṅgīsa, seated near the Blessed One, said thus to the Blessed One: "It occurs to me, Blessed One, to ask about the deed done by this deity." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa, wishing to ask about the deed done by that deity, first praising her mansion, said -

646.

647.

648.

649.

650.

651.

652.

646. Therein, "covered with a net of crystal, silver and gold" means covered with crystal gems and nets of silver and gold; covered all around, below and above, with walls made of crystal gems and nets made of silver and gold. "With variegated and beautiful floors" means by virtue of floors and levels of various colours and variegated arrangements, I saw, I beheld. "Delightful" means thoroughly pleasing. "Those wishing to dwell live here" - thus "byamha" means a dwelling, a mansion. "Furnished with an arched gateway" means endowed with an arched gateway made of the seven precious things, variegated with various garland-work and so on. Or "gateway" is a name for the gatehouse mansion, and that mansion is endowed with that multi-storeyed variegated structure. "Strewn with gold dust" means a courtyard strewn with golden sand. For pieces of gold resembling sand are called "rucā" by name; "ruca" itself is called "rucaka" - thus it is said. "Beautiful" means it shines; or "beautiful" means it shines well. "Mansion" means a distinguished measure; the meaning is great in size.

647. "Shines" means it glows, it blazes. "Like the sun in the sky" means like the sun in space. "In autumn" means in the autumn season. "Dispeller of darkness" means the destroyer of darkness. "So too this blazes" means just as the thousand-rayed sun in the autumn season, so too this mansion of yours blazes, shines; the syllable "ma" serves as a word-connector. "Like fire with its crest of smoke" means like a blazing fire. For since smoke appears at the top of fire, it is called "the smoke-crested one" and "the smoke-bannered one." "Nise" means "nisati"; the meaning is "at night." "Nabhagge" means in the region of the sky; what is meant is "in a place in space." Or the reading is "nagagge"; the meaning is "on a mountain peak." "This mansion of yours" is the construction.

648. "It dazzles the eye" means it is as if it dazzles the eye of those looking at it, by its own luminosity exceedingly striking against it, not allowing the function of seeing to be performed. Therefore he said "like lightning"; the meaning is like a flash of lightning. "Resounding with lutes, drums, and cymbals" means resounding with a single reverberation from the sounds of lutes such as the great lute and so on, kettle-drums such as drums and so on, and hand-clapping and bronze cymbals. "Prosperous" means thriving with young gods, young goddesses, and celestial success. "Like the city of Indra" means like the city of Sudassana.

649. "Lotuses and white water lilies and water lilies and blue water lilies" - "padumakumuduppalakuvalaya" is stated by way of unity. The word "there are" should be diverted and connected. Therein, it should be understood that by the taking of "paduma," puṇḍarīka (white lotus) is also taken; by the taking of "kumuda," all kumudas of the white and red varieties; by the taking of "uppala," the red water lily or all species of water lily; by the taking of "kuvalaya," only the blue water lily is taken. "And there are yodhika, bandhuka, and anoja trees" - the particle "ca" is merely a particle; the meaning is: yodhika, bandhujīvaka, and anoja trees are there. Some, stating the reading "anojakāpi santī," explain the meaning as "it means anojakā also." "Sal trees in bloom, flowering asoka trees" should be connected as: sal trees are in bloom, asoka trees are in flower. "Frequented by the fragrance of various tree-tops" means the meaning is: this mansion of yours is frequented by, pervaded by, the beautiful fragrances of various kinds of excellent trees.

650. "Connected with saḷala, labuja, and bhujaka trees" means together with saḷala trees, labuja trees, and bhujaka trees standing on the bank. The bhujaka is a certain fragrant tree that exists in the heavenly world and on Mount Gandhamādana; they say it is not found elsewhere. "With grasses and fully blossoming creepers hanging down" - the explanation is: connected with kusa grasses, varieties of grass such as palmyra palms and coconut palms and so on, with hanging santānaka creepers and so on, and with well-blossoming creepers. "Like a net of gems" means having water like a net of gems. "Maṇijalasadisā" is also a reading; the meaning is having water like gems. "O glorious one" is a term of address to the deity. "Is present for you" means a delightful pond with the aforesaid qualities is situated near your mansion.

651. "Water-growing" refers to the aforesaid lotuses and so on. "Yetthī" means whatever there are. "Land-born" means yodhika and so on. "And whatever there are" means whatever other tree-born ones, both flower-bearing and fruit-bearing, they too are indeed present near your mansion.

652. "Of what self-control and taming is this the result" means of what kind of self-control among bodily self-control and so on, of what kind of taming among sense-faculty taming and so on, is this the result. "By what are you" - since one thing produces rebirth and another produces the happiness of enjoyment, having said "by what fruit of action have you been reborn here," he again said "and how you have attained this mansion." Therein, "by the fruit of action" - the remainder of the expression is "by the fruit of action that has begun to ripen"; and this is an instrumental expression in the sense of indicating a state. "Tell that word by word" means you should tell that action, making it word by word, a fitting word corresponding to the word spoken by me. "With long eyelashes" means with thick and compact eyelashes; the intention is with cow-like eyelashes.

Then the deity said -

653.

654.

655.

656.