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Sattatantiṃ sumadhuranti guttilavimānaṃ.
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The palace of Guttila, sweet as a lute of seventy strings.
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Tassa kā uppatti?
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What is its origin?
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Bhagavati rājagahe viharante āyasmā mahāmoggallāno heṭṭhā vuttanayeneva devacārikaṃ caranto tāvatiṃsabhavanaṃ gantvā tattha paṭipāṭiyā ṭhitesu chattiṃsāya vimānesu chattiṃsa devadhītaro paccekaṃ accharāsahassaparivārā mahatiṃ dibbasampattiṃ anubhavantiyo disvā tāhi pubbe katakammaṃ "abhikkantena vaṇṇenā"tiādīhi tīhi gāthāhi paṭipāṭiyā pucchi.
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When the Blessed One was dwelling at Rajagaha, the Venerable Mahamoggallana, as previously described, went on a tour of the deva realms and arrived at the Tavatimsa heaven. There, he saw thirty-six celestial maidens, each surrounded by a thousand celestial nymphs, enjoying great divine bliss in thirty-six palaces arrayed in order. He asked them about their past deeds with three verses, beginning with "By what surpassing beauty...?
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Tāpi tassa pucchānantaraṃ "vatthuttamadāyikā nārī"tiādinā byākariṃsu.
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" They, in turn, explained, starting with "A woman who gives the best cloths..."
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Atha thero tato manussalokaṃ āgantvā bhagavato etamatthaṃ ārocesi.
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Then, the elder returned to the human world and reported this matter to the Blessed One.
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Taṃ sutvā bhagavā "moggallāna, tā devatā na kevalaṃ tayā eva pucchitā evaṃ byākariṃsu, atha kho pubbe mayāpi pucchitā evameva byākariṃsū"ti vatvā therena yācito atītaṃ attano guttilācariyaṃ kathesi.
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Hearing this, the Blessed One said, "Moggallana, these deities were not only questioned and answered by you in this way—they were also questioned by me in the past and answered in the same manner." Being requested by the elder, the Blessed One then recounted his own past as the teacher Guttila.
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Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto gandhabbakule nibbattitvā gandhabbasippe pariyodātasippatāya timbarunāradasadiso sabbadisāsu pākaṭo paññātā ācariyo ahosi nāmena guttilo nāma.
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In the past, when Brahmadatta was ruling in Benares, the Bodhisatta was reborn in a family of musicians. Due to his mastery in the art of music, he became renowned in all directions, equal to Timbaru and Narada. He was known as the teacher named Guttila.
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So andhe jiṇṇe mātāpitaro posesi.
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He supported his blind and aged parents.
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Tassa sippanipphattiṃ sutvā ujjenivāsī musilo nāma gandhabbo upagantvā taṃ vanditvā ekamantaṃ ṭhito "kasmā āgatosī"ti ca vutte "tumhākaṃ santike sippaṃ uggaṇhitu"nti āha.
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Hearing of his skill, a musician named Musila, a resident of Ujjeni, approached him, paid homage, and stood to one side. When asked, "Why have you come? " he replied, "To learn your art."
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Guttilācariyo taṃ oloketvā lakkhaṇakusalatāya "ayaṃ puriso visamajjhāsayo kakkhaḷo pharuso akataññū bhavissati, na saṅgahetabbo"ti sippuggahaṇatthaṃ okāsaṃ nākāsi.
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Teacher Guttila, observing him and skilled in reading signs, thought, "This man is of a crooked disposition, harsh, rough, and ungrateful. He should not be accepted." Thus, he did not give him the opportunity to learn the art.
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So tassa mātāpitaro payirupāsitvā tehi yācāpesi.
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Then Musila attended to Guttila’s parents and through them requested Guttila.
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Guttilācariyo mātāpitūhi nippīḷiyamāno "garuvacanaṃ alaṅghanīya"nti tassa sippaṃ paṭṭhapetvā vigatamacchariyatāya kāruṇikatāya ca ācariyamuṭṭhiṃ akatvā anavasesato sippaṃ sikkhāpesi.
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Guttila, being pressed by his parents, thought, "The words of elders must not be disregarded," and began teaching him the art. Without jealousy, out of compassion, and without holding anything back, he taught him the entire art without reserve.
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Sopi medhāvitāya pubbekataparicayatāya akusītatāya ca na cirasseva pariyodātasippo hutvā cintesi "ayaṃ bārāṇasī jambudīpe agganagaraṃ, yaṃnūnāhaṃ idha sarājikāya parisāya sippaṃ dasseyyaṃ, evāhaṃ ācariyatopi jambudīpe pākaṭo paññāto bhavissāmī"ti.
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He, being intelligent, due to his past practice and lack of laziness, soon became highly skilled and thought, "This Bārāṇasī is the foremost city in Jambudīpa. Why don’t I display my skill before the royal assembly here? In this way, I will become renowned and famous in Jambudīpa, even surpassing my teacher."
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So ācariyassa ārocesi "ahaṃ rañño purato sippaṃ dassetukāmo, rājānaṃ maṃ dassethā"ti.
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He informed his teacher, "I wish to display my skill before the king. Please arrange for me to meet the king."
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Mahāsatto "ayaṃ mama santike uggahitasippo patiṭṭhaṃ labhatū"ti karuṇāyamāno taṃ rañño santikaṃ netvā "mahārāja imassa me antevāsikassa vīṇāya paguṇataṃ passathā"ti āha.
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The Great Being, filled with compassion, thought, "Let this one, who has learned his craft from me, gain recognition." So he took him to the king and said, "Great king, please observe the proficiency of my pupil in playing the vīṇā."
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Rājā "sādhū"ti paṭissuṇitvā tassa vīṇāvādanaṃ sutvā parituṭṭho taṃ gantukāmaṃ nivāretvā "mameva santike vasa, ācariyassa dinnakoṭṭhāsato upaḍḍhaṃ dassāmī"ti āha.
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The king agreed, saying, "Very well." After hearing his vīṇā playing, the king was extremely pleased and, wishing to keep him, said, "Stay here with me. I will give you half of what is given to your teacher."
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Musilo "nāhaṃ ācariyato hāyāmi, samameva dethā"ti vatvā raññā "mā evaṃ bhaṇi, ācariyo nāma mahanto, upaḍḍhameva tuyhaṃ dassāmī"ti vutte "mama ca ācariyassa ca sippaṃ passathā"ti vatvā rājagehato nikkhamitvā "ito sattame divase mama ca guttilācariyassa ca rājaṅgaṇe sippadassanaṃ bhavissati, taṃ passitukāmā passantū"ti tattha tattha āhiṇḍanto ugghosesi.
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Musīla replied, "I am not inferior to my teacher. Give us equal shares." When the king said, "Do not speak thus. A teacher is of great importance. I will give you only half," he responded, "Then observe the skill of both me and my teacher." Leaving the royal palace, he wandered around announcing, "On the seventh day from now, there will be a display of skill by me and my teacher Guttila in the royal courtyard. Let those who wish to see it, come and watch."
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Mahāsatto taṃ sutvā "ayaṃ taruṇo thāmavā, ahaṃ pana jiṇṇo dubbalo, yadi pana me parājayo bhaveyya, mataṃ me jīvitā seyyaṃ, tasmā araññaṃ pavisitvā ubbandhitvā marissāmī"ti araññaṃ gato maraṇabhayatajjito paṭinivatti.
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Hearing this, the great being thought, "This one is young and strong, but I am old and weak. If I were to be defeated, death would be better for me than life. Therefore, I will enter the forest and hang myself to die." Frightened by the fear of death, he went into the forest but turned back.
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Puna maritukāmo hutvā gantvā punapi maraṇabhayena paṭinivatti.
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Again, desiring to die, he went but once more turned back out of fear of death.
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Evaṃ gamanāgamanaṃ karontassa taṃ ṭhānaṃ vigatatiṇaṃ ahosi.
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As he went back and forth like this, that place became devoid of grass.
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Atha devarājā mahāsattaṃ upasaṅkamitvā dissamānarūpo ākāse ṭhatvā evamāha "ācariya, kiṃ karosī"ti.
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Then the king of the gods approached the great being, appearing visibly in the sky, and stood there, saying, "Teacher, what are you doing?
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Mahāsatto –
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" The great being said—
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327.
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"Sattatantiṃ sumadhuraṃ, rāmaṇeyyaṃ avācayiṃ;
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"Sweetly sounding, with seven strings, delightful, I played;
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So maṃ raṅgamhi avheti, saraṇaṃ me hohi kosiyā"ti. –
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Now he challenges me in the arena, be my refuge, O Kosiya."
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Attano cittadukkhaṃ pavedesi.
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He revealed his own mental pain.
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Tassattho – ahaṃ devarāja musilaṃ nāma antevāsikaṃ sattannaṃ tantīnaṃ atthitāya chajjādisattavidhasaradīpanato ca sattatantiṃ, taṃ visayaṃ katvā yathārahaṃ dvāvīsatiyā sutibhedānaṃ ahāpanato suṭṭhu madhuranti sumadhuraṃ, yathādhigatānaṃ samapaññāsāya mucchanānaṃ paribyattatāya sarassa ca vīṇāya ca aññamaññasaṃsandanena suṇantānaṃ ativiya manoramabhāvato rāmaṇeyyaṃ, saragatādivibhāgato chajjādicatubbidhaṃ gandhabbaṃ ahāpetvā gandhabbasippaṃ avācayinti vācesiṃ uggaṇhāpesiṃ sikkhāpesiṃ.
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The meaning is this: I, the divine king, had a pupil named Musila, who, because of the existence of seven strings, and because of clarifying the seven tones beginning with the six tones, was skilled with the seven strings. Taking that as his domain, he did not diminish the twenty-two distinctions of sound as appropriate, making it exquisitely sweet. Through the fifty melodies he had acquired, with their clarity, and because the mutual combination of sound and lute was exceedingly pleasing to listeners, making it charming, without diminishing the fourfold Gandhabba art, including the six and other modes, through distinctions of notes and so forth, I caused him to master the Gandhabba art, to learn it, to train in it.
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So musilo antevāsī samāno maṃ attano ācariyaṃ raṅgamhi raṅgamaṇḍale avheti sārambhavasena attano visesaṃ dassetuṃ saṅghaṭṭiyati, "ehi sippaṃ dassehī"ti maṃ ācikkhi, tassa me tvaṃ kosiya devarāja saraṇaṃ avassayo hohīti.
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While still my pupil, this Musila, wanting to show his own superiority in the arena of performance, challenged me with arrogance, saying, “Come, show your skill! ” Therefore, O divine king Kosiya, you must be my refuge and support.
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Taṃ sutvā sakko devarājā "mā bhāyi ācariya, ahaṃ te saraṇaṃ parāyaṇa"nti dassento –
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Hearing this, Sakka, the king of gods, showing his protection, said, "Do not fear, teacher, I am your refuge and support."
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328.
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"Ahaṃ te saraṇaṃ homi, ahamācariyapūjako;
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"I am your refuge, I am the one who reveres the teacher.
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Na taṃ jayissati sisso, sissamācariya jessasī"ti. –
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No student will defeat you, nor will a teacher defeat a student."
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Āha.
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He said.
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Sakkassa kira devarañño purimattabhāve mahāsatto ācariyo ahosi.
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It seems that in a previous existence, the Great Being was the teacher of Sakka, the king of gods.
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Tenāha "ahamācariyapūjako"ti.
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Therefore, he said, "I am a respecter of teachers."
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Ahaṃ ācariyānaṃ pūjako, na musilo viya yugaggāhī, mādisesu antevāsikesu ṭhitesu tādisassa ācariyassa kathaṃ parājayo, tasmā na taṃ jayissati sisso, aññadatthu sissaṃ musilaṃ ācariya tvameva jayissasi, so pana parājito vināsaṃ pāpuṇissatīti adhippāyo.
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I am a respecter of teachers, not like Musila who clings to the yoke. When disciples like me are present, how can such a teacher be defeated? Therefore, that disciple will not conquer him. On the contrary, teacher, you yourself will conquer the disciple Musila. But he, being defeated, will meet destruction—this is the meaning.
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Evañca pana vatvā "ahaṃ sattame divase sākacchāmaṇḍalaṃ āgamissāmi, tumhe vissatthā vādethā"ti samassāsetvā gato.
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Having said this, he comforted them, saying, "On the seventh day, I will come to the discussion circle. You, be confident and debate," and then he left.
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Sattame pana divase rājā saparivāro rājasabhāyaṃ nisīdi.
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On the seventh day, the king, with his retinue, sat in the royal assembly hall.
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Guttilācariyo ca musilo ca sippadassanatthaṃ sajjā hutvā upasaṅkamitvā rājānaṃ vanditvā attano attano laddhāsane nisīditvā vīṇā vādayiṃsu.
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The teacher Guttila and Musila, ready to display their skill, approached, paid homage to the king, and having sat in their assigned seats, played their lutes.
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Sakko āgantvā antalikkhe aṭṭhāsi.
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Sakka arrived and stood in the sky.
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Taṃ mahāsattova passati, itare pana na passanti.
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Only the Great Being saw him, but the others did not.
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Parisā dvinnampi vādane samacittā ahosi.
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The assembly was of equal mind regarding the playing of both.
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Sakko guttilaṃ "ekaṃ tantiṃ chindā"ti āha.
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Sakka said to Guttila, "Cut one string."
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Chinnāyapi tantiyā vīṇā tatheva madhuranigghosā ahosi.
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Even with the string cut, the lute sounded just as sweetly.
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Evaṃ "dutiyaṃ, tatiyaṃ, catutthaṃ, pañcamaṃ, chaṭṭhaṃ, sattamaṃ chindā"ti āha, tāsu chinnāsupi vīṇā madhuranigghosāva ahosi.
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Likewise, he said, "Cut the second, third, fourth, fifth, sixth, and seventh." Even with those cut, the lute sounded sweetly.
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Taṃ disvā musilo parājitabhūtarūpo pattakkhandho ahosi, parisā haṭṭhatuṭṭhā celukkhepe karontī guttilassa sādhukāramadāsi.
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Seeing this, Musila, with a defeated appearance, was dispirited. The assembly, joyful and delighted, throwing up their robes, gave praise to Guttila.
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Rājā musilaṃ sabhāya nīharāpesi, mahājano leḍḍudaṇḍādīhi paharanto musilaṃ tattheva jīvitakkhayaṃ pāpesi.
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The king had Musila expelled from the assembly, and the crowd, striking him with clods and sticks, caused him to die right there.
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Sakko devānamindo mahāpurisena saddhiṃ sammodanīyaṃ katvā devalokameva gato.
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Sakka, the king of the gods, exchanged pleasantries with the Great Being and then returned to the heavenly realm.
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Taṃ devatā "mahārāja, kuhiṃ gatatthā"ti pucchitvā taṃ pavattiṃ sutvā "mahārāja, mayaṃ guttilācariyaṃ passissāma, sādhu no taṃ idhānetvā dassehī"ti āhaṃsu.
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The deities asked him, "Great king, where have you gone? " Hearing the account, they said, "Great king, we wish to see the teacher Guttila. Please bring him here and show him to us."
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Sakko devānaṃ vacanaṃ sutvā mātaliṃ āṇāpesi "gaccha vejayantarathena amhākaṃ guttilācariyaṃ ānehi, devatā taṃ dassanakāmā"ti, so tathā akāsi.
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Hearing the words of the deities, Sakka commanded Mātali, "Go with the Vejayanta chariot and bring our teacher Guttila here. The deities wish to see him." He did so.
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Sakko mahāsattena saddhiṃ sammodanīyaṃ katvā evamāha "ācariya, vīṇaṃ vādaya, devatā sotukāmā"ti.
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Sakka exchanged pleasantries with the Great Being and said, "Teacher, play the lute. The deities wish to hear it."
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"Mayaṃ sippūpajīvino, vetanena vinā sippaṃ na dassemā"ti.
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"We live by our craft; without payment, we do not display our skill," he replied.
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"Kīdisaṃ pana vetanaṃ icchasī"ti.
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"What kind of payment do you desire?
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"Nāññena me vetanena kiccaṃ atthi, imāsaṃ pana devatānaṃ attanā attanā pubbekatakusalakathanameva me vetanaṃ hotū"ti āha.
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" "I have no need for any other payment. Let my payment be that each of these deities recounts their own meritorious deeds done in the past."
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Tā "sādhū"ti sampaṭicchiṃsu.
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They agreed, saying, "Very well."
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Atha mahāsatto pāṭekkaṃ tāhi tadā paṭiladdhasampattikittanamukhena tassā hetubhūtaṃ purimattabhāve kataṃ sucaritaṃ āyasmā mahāmoggallāno viya pucchanto "abhikkantena vaṇṇenā"tiādigāthāhi pucchi.
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Then the Great Being, one by one, questioned them, just as the Venerable Mahāmoggallāna would, through verses beginning with "With surpassing radiance," inquiring about their good conduct done in a previous existence that was the cause of their prosperity then attained, "By excellent qualities."
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Tāpi "vatthuttamadāyikā nārī"tiādinā yathā etarahi therassa, evameva tassa byākariṃsu.
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They answered in the same way as they do now for the elder, saying, "A woman who gives the best cloths," and so forth.
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Tena vuttaṃ "moggallāna tā devatā na kevalaṃ tayā eva pucchitā evaṃ byākariṃsu, atha kho pubbe mayāpi pucchitā evameva byākariṃsū"ti.
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Therefore, it is said, "Moggallāna, those deities did not answer thus only when questioned by you; but formerly, when I questioned them, they answered in the same way."
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Tā kira itthiyo kassapasammāsambuddhakāle manussattabhāve ṭhitā taṃ taṃ puññaṃ akaṃsu.
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It is said that those women, during the time of the Buddha Kassapa, while in the human realm, performed various meritorious deeds.
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Tattha ekā itthī vatthaṃ adāsi, ekā sumanamālaṃ, ekā gandhaṃ, ekā uḷārāni phalāni, ekā ucchurasaṃ, ekā bhagavato cetiye gandhapañcaṅgulikaṃ adāsi, ekā uposathaṃ upavasi, ekā upakaṭṭhāya velāya nāvāya bhuñjantassa bhikkhuno udakaṃ adāsi, ekā kodhanānaṃ sassusasurānaṃ akkodhanā upaṭṭhānaṃ akāsi, ekā dāsī hutvā atanditācārā ahosi, eko piṇḍacārikassa bhikkhuno khīrabhattaṃ adāsi, ekā phāṇitaṃ adāsi, ekā ucchukhaṇḍaṃ adāsi, ekā timbarusakaṃ adāsi, ekā kakkārikaṃ adāsi, ekā eḷālukaṃ adāsi, ekā valliphalaṃ adāsi, ekā phārusakaṃ adāsi, ekā aṅgārakapallaṃ adāsi, ekā sākamuṭṭhiṃ adāsi, ekā pupphakamuṭṭhiṃ adāsi, ekā mūlakalāpaṃ adāsi, ekā nimbamuṭṭhiṃ adāsi, ekā kañjikaṃ adāsi, ekā tilapiññākaṃ adāsi, ekā kāyabandhanaṃ adāsi, ekā aṃsabaddhakaṃ adāsi, ekā āyogapaṭṭaṃ adāsi, ekā vidhūpanaṃ, ekā tālavaṇṭaṃ, ekā morahatthaṃ, ekā chattaṃ, ekā upāhanaṃ, ekā pūvaṃ, ekā modakaṃ, ekā sakkhalikaṃ adāsi.
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Among them, one woman gave cloth, another gave a jasmine garland, another gave perfume, another gave choice fruits, another gave sugarcane juice, another offered a five-finger mark of perfume at the Blessed One’s shrine, another observed the Uposatha, another gave water to a monk eating on a boat near the bank, another served her angry mother-in-law and father-in-law without anger, another, though a servant, was diligent in her conduct, another gave milk-rice to a monk on an alms round, another gave molasses, another gave a piece of sugarcane, another gave timbaru fruit, another gave bitter gourd, another gave cucumber, another gave jujube fruit, another gave phārusaka fruit, another gave a pan of coals, another gave a handful of greens, another gave a handful of flowers, another gave a bundle of roots, another gave a handful of neem leaves, another gave rice gruel, another gave sesame cake, another gave a waistband, another gave a shoulder strap, another gave a girdle, another gave a fan, another gave a palm-leaf fan, another gave a peacock-feather fan, another gave an umbrella, another gave sandals, another gave a cake, another gave a sweetmeat, another gave a piece of candy.
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Tā ekekā accharāsahassaparivārā pahatiyā deviddhiyā virājamānā tāvatiṃsabhavane sakkassa devarājassa paricārikā hutvā nibbattā guttilācariyena pucchitā "vatthuttamadāyikā nārī"tiādinā attanā attanā katakusalaṃ paṭipāṭiyā byākariṃsu.
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Each of them, surrounded by a thousand nymphs, shining with divine power and splendor, was reborn in the Tāvatiṃsa heaven as an attendant of Sakka, the king of gods. When questioned by the teacher Guttila, "The woman who gave the best cloth? " etc., they declared their past good deeds one by one.
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329.
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"Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;
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"With surpassing beauty, O deity, you stand,
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Obhāsentī disā sabbā, osadhī viya tārakā.
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illuminating all directions like a medicinal herb, a star."
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330.
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"Kena tetādiso vaṇṇo, kena te idha mijjhati;
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"What is the cause of such radiance? What makes you prosper here?
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Uppajjanti ca te bhogā, ye keci manaso piyā.
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And how do you obtain whatever riches delight the mind?"
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331.
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"Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;
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“I ask you, O goddess of great power, what merit did you perform as a human being?
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Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī"ti.
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By what have you gained such radiant power, and why does your complexion shine in all directions?”
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332.
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"Sā devatā attamanā, moggallānena pucchitā;
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"That deity, pleased, questioned by Moggallāna,
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Pañhaṃ puṭṭhā viyākāsi, yassa kammassidaṃ phalaṃ".
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Answered the question asked, explaining whose deed this was the fruit of."
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333.
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"Vatthuttamadāyikā nārī, pavarā hoti naresu nārīsu;
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"The woman who gives excellent cloth becomes the foremost among women and men.
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Evaṃ piyarūpadāyikā manāpaṃ, dibbaṃ sā labhate upecca ṭhānaṃ.
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Likewise, one who gives what is pleasing and delightful, upon passing away, attains a heavenly state."
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334.
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"Tassā me passa vimānaṃ, accharā kāmavaṇṇinīhamasmi;
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“See my celestial mansion; I am a nymph of delightful form.
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Accharāsahassassāhaṃ, pavarā passa puññānaṃ vipākaṃ.
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I am foremost among a thousand nymphs—behold the result of merit!”
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335.
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"Tena metādiso vaṇṇo, tena me idha mijjhati;
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"Because of that, such complexion is mine; because of that, I prosper here;
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Uppajjanti ca me bhogā, ye keci manaso piyā.
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and whatever possessions arise for me are dear to my heart."
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336.
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"Akkhāmi te bhikkhu mahānubhāva, manussabhūtā yamakāsi puññaṃ;
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"I declare to you, O monk of great power, What merit I did as a human being;
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Tenamhi evaṃ jalitānubhāvā, vaṇṇo ca me sabbadisā pabhāsatī"ti.
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Because of that, my radiance is so great, And my complexion illuminates all directions."
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(Yathā ca ettha, evaṃ upari sabbavimānesu vitthāretabbaṃ.)
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Just as here, so too above in all the heavenly mansions it should be elaborated.
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341.
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"Pupphuttamadāyikā nārī, pavarā hoti naresu nārīsu - pe -.
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"The woman who offers flowers is pre-eminent among women and people...
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349.
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"Gandhuttamadāyikā nārī, pavarā hoti naresu nārīsu - pe -.
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"A woman who gives the best perfumes is supreme among women..."
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357.
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"Phaluttamadāyikā nārī - pe -.
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"A woman who gives the best fruit..."
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365.
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"Rasuttamadāyikā nārī - pe -.
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"The woman who gives the best flavors..."
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373.
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"Gandhapañcaṅgulikaṃ ahamadāsiṃ,kassapassa bhagavato thūpamhi - pe -.
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"I offered a five-fingered incense at the stupa of the Blessed One Kassapa...
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381.
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"Bhikkhū ca ahaṃ bhikkhuniyo ca, addasāsiṃ panthapaṭipanne;
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"I saw monks and nuns traveling along the road;
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Tesāhaṃ dhammaṃ sutvāna, ekūposathaṃ upavasissaṃ.
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Having heard the Dhamma from them, I will observe the Uposatha on the one Uposatha day."
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382.
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"Tassā me passa vimānaṃ - pe -.
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"Behold my celestial mansion...etc...."
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389.
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"Udake ṭhitā udakamadāsiṃ, bhikkhuno cittena vippasannena - pe -.
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"Standing in the water, I gave water to a monk with a mind serene and glad...
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397.
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"Sassuñcāhaṃ sasurañca, caṇḍike kodhane ca pharuse ca;
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"My mother-in-law and father-in-law were fierce, angry, and harsh.
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Anusūyikā upaṭṭhāsiṃ, appamattā sakena sīlena - pe -.
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I served them without jealousy, diligently, mindful of my own virtue...pe..."
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405.
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"Parakammakarī āsiṃ, atthenātanditā dāsī;
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"I was a servant working for others, a slave not lazy in my tasks;
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Akkodhanānatimāninī, saṃvibhāginī kakassa bhāgassa - pe -.
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Free from anger and not excessively proud, I was a sharer of a portion of gruel...
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413.
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"Khīrodanaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa;
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"I gave milk-rice to a bhikkhu wandering for alms;
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Evaṃ karitvā kammaṃ, sugatiṃ upapajja modāmi - pe -.
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Having done such kamma, I was reborn in a happy realm and rejoice...etc."
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421.
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"Phāṇitaṃ ahamadāsiṃ - pe -.
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"I gave molasses…"
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429.
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"Ucchukhaṇḍikaṃ ahamadāsiṃ - pe -.
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"I gave a sugarcane stalk... and so on..."
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437.
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"Timbarusakaṃ ahamadāsiṃ - pe -.
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"I gave to Timbaru the Timbaru-plant..."
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445.
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"Kakkārikaṃ ahamadāsiṃ - pe -.
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"I gave a ridged gourd... and so on..."
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453.
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"Eḷālukaṃ ahamadāsiṃ - pe -.
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"I gave an *eḷāluka* gourd... and so on..."
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461.
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"Valliphalaṃ ahamadāsiṃ - pe -.
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"I gave a Vallī fruit... and so on..."
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469.
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"Phārusakaṃ ahamadāsiṃ - pe -.
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"I gave a Phārusaka fruit... etc...."
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477.
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"Hatthappatāpakaṃ ahamadāsiṃ - pe -.
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"I gave a hand-fan...etc...."
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485.
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"Sākamuṭṭhiṃ ahamadāsiṃ - pe -.
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"I gave a handful of herbs... and so on..."
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493.
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"Pupphakamuṭṭhiṃ ahamadāsiṃ - pe -.
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"I offered a handful of flowers... and so on..."
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501.
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"Mūlakaṃ ahamadāsiṃ - pe -.
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"I gave roots... and so on..."
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509."Nimbamuṭṭhiṃ ahamadāsiṃ - pe -.
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509. "I gave a handful of neem..."
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517."Ambakañjikaṃ ahamadāsiṃ - pe -.
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517. "I gave at Ambakañjikā…."
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525."Doṇinimmajjaniṃ ahamadāsiṃ - pe -.
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525. "I gave a trough (for holding water)…and so on."
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533."Kāyabandhanaṃ ahamadāsiṃ - pe -.
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533. "I gave a girdle…pe…."
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541."Aṃsabaddhakaṃ ahamadāsiṃ - pe -.
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541. "I gave a shoulder-strap... and so on...."
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549."Āyogapaṭṭaṃ ahamadāsiṃ - pe -.
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549. "I gave a waist-band... and so on...."
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557."Vidhūpanaṃ ahamadāsiṃ - pe -.
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557. "I gave a whisk... and so on...."
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565."Tālavaṇṭaṃ ahamadāsiṃ - pe -.
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565. "I gave a palm-leaf fan…and so on…"
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573."Morahatthaṃ ahamadāsiṃ - pe -.
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573. "I gave a peacock-standard... and so on."
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581."Chattaṃ ahamadāsiṃ - pe -.
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581. "I gave an umbrella… and so on….
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589."Upāhanaṃ ahamadāsiṃ - pe -.
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589. "I gave sandals..."
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597."Pūvaṃ ahamadāsiṃ - pe -.
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597. "Formerly, I gave cakes... and so on..."
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605."Modakaṃ ahamadāsiṃ - pe -.
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605. "I gave a cake... and so on...."
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613."Sakkhalikaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa - pe -.
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613. "I gave broken rice to a monk who was wandering for alms...
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614.
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"Tassā me passa vimānaṃ, accharā kāmavaṇṇinīhamasmiṃ;
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"See my celestial mansion! O nymph of delightful beauty, I am in this mansion.
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Accharāsahassassāhaṃ, pavarā passa puññānaṃ vipākaṃ.
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I am the foremost of a thousand nymphs. Behold the result of good deeds."
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615."Tena metādiso vaṇṇo - pe - vaṇṇo ca me sabbadisā pabhāsatī"ti.
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Evaṃ mahāsatto tāhi devatāhi katasucarite byākate tuṭṭhamānaso sammodanaṃ karonto attano ca sucaritacaraṇe yuttapayuttataṃ vivaṭṭajjhāsayatañca pavedento āha –
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Thus, the Great Being, with his mind pleased by the deities' declaration of his well-done deeds, exchanging greetings and announcing his dedication and application to his own virtuous conduct and his open-hearted intention, spoke thus:
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617.
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"Svāgataṃ vata me ajja, suppabhātaṃ suhuṭṭhitaṃ;
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"Welcome indeed is this day for me, a most auspicious morn, well-risen;
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Yaṃ addasāmi devatāyo, accharā kāmavaṇṇiniyo.
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For I have seen divine maidens, celestial nymphs of captivating beauty."
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618.
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"Imāsāhaṃ dhammaṃ sutvā, kāhāmi kusalaṃ bahuṃ;
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"Having heard this Dhamma, I shall perform abundant merit—
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Dānena samacariyāya, saññamena damena ca;
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Through generosity, living righteously, restraint, and self-control.
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Svāhaṃ tattha gamissāmi, yattha gantvā na socare"ti.
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Thus, I shall go to that place where, having gone, one grieves no more."
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333.Tattha vatthuttamadāyikāti vatthānaṃ uttamaṃ seṭṭhaṃ, vatthesu vā bahūsu uccinitvā gahitaṃ ukkaṃsagataṃ pavaraṃ koṭibhūtaṃ vatthaṃ vatthuttamaṃ, tassa dāyikā.
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333. Here, "vatthuttamadāyikā" means the giver of the finest cloth—the best, the supreme among cloths, or the most excellent cloth selected from many, the highest, the foremost, the pinnacle of cloth; the giver of that.
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"Pupphuttamadāyikā"tiādīsupi eseva nayo.
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"Pupphuttamadāyikā" and so on should be understood in the same way.
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Piyarūpadāyikāti piyasabhāvassa piyajātikassa ca vatthuno dāyikā.
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"Piyarūpadāyikā" means the giver of an object of a pleasing nature and pleasing kind.
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Manāpanti manavaḍḍhanakaṃ.
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"Manāpa" means delightful, gladdening the mind.
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Dibbanti divi bhavattā dibbaṃ.
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"Dibba" means divine, because it exists in the divine realm.
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Upeccāti upagantvā cetetvā, "edisaṃ labheyya"nti pakappetvāti attho.
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"Upecca" means approaching, thinking, resolving, "May I obtain such a thing"—this is the meaning.
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Ṭhānanti vimānādikaṃ ṭhānaṃ, issariyaṃ vā.
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"Ṭhāna" means a place like a celestial mansion, or sovereignty.
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"Manāpā"tipi pāṭho, aññesaṃ manavaḍḍhanakā hutvāti attho.
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The reading "manāpā" is also found, meaning becoming delightful to others.
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334.Passa puññānaṃ vipākanti vatthuttamadānassa nāma idamīdisaṃ phalaṃ passāti attanā laddhasampattiṃ sambhāventī vadati.
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334. "Passa puññānaṃ vipāka" means "Behold the result of merit"—declaring that such a result is due to giving the best cloth, extolling the fortune acquired by oneself.
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341.Pupphuttamadāyikāti ratanattayapūjāvasena pupphuttamadāyikā, tathā gandhuttamadāyikāti daṭṭhabbā.
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341. "Pupphuttamadāyikā" means the giver of the finest flowers in the context of the worship of the Triple Gem. Similarly, "gandhuttamadāyikā" should be understood.
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Tattha pupphuttamaṃ sumanapupphādi, gandhuttamaṃ candanagandhādi, phaluttamaṃ panasaphalādi, rasuttamaṃ gorasasappiādi veditabbaṃ.
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Here, "pupphuttama" means flowers like jasmine, "gandhuttama" means fragrances like sandalwood, "phaluttama" means fruits like jackfruit, and "rasuttama" means flavors like ghee from cow's milk.
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373.Gandhapañcaṅgulikanti gandhena pañcaṅgulikadānaṃ.
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373. "Gandhapañcaṅgulika" means the giving of five-fingered (marks) with fragrance.
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Kassapassa bhagavato thūpamhīti kassapasammāsambuddhassa yojanike kanakathūpe.
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"Kassapassa bhagavato thūpamhi" refers to the golden stupa, one yojana (in height), of the Blessed One Kassapa, the Perfectly Enlightened One.
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381.Panthapaṭipanneti maggaṃ gacchante.
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381. "Panthapaṭipanna" means one who has set out on a road.
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Ekūposathanti ekadivasaṃ uposathavāsaṃ.
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"Ekūposatha" means observing the uposatha on a single day.
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389.Udakamadāsinti mukhavikkhālanatthaṃ pivanatthañca udakaṃ pānīyaṃ adāsiṃ.
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389. "Udakamadāsiṃ" means I gave water for washing the face and for drinking water.
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397.Caṇḍiketi caṇḍe.
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397. "Caṇḍikā" means fierce.
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Anusūyikāti usūyā rahitā.
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"Anusūyikā" means free from envy.
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405.Parakammakarīti paresaṃ veyyāvaccakārinī.
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405. "Parakammakarī" means one who does service for others, a helper.
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Atthenāti atthakiccena.
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"Atthena" means with regard to a task or purpose.
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Saṃvibhāginī sakassa bhāgassāti atthikānaṃ attanā paṭiladdhabhāgassa saṃvibhajanasīlā.
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"Saṃvibhāginī" means one who shares her own share—she has the habit of sharing the portion she has received with those who need it.
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413.Khīrodananti khīrasammissaṃ odanaṃ, khīrena saddhiṃ odanaṃ vā.
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413. "Khīrodana" means rice mixed with milk, or rice with milk.
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437.Timbarusakanti tiṇḍukaphalaṃ.
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437. The Timbarusaka is the fruit of the *tiṇḍuka* tree.
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Tipusasadisā ekā vallijāti timbarusaṃ, tassa phalaṃ timbarusakanti vadanti.
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*Timbarusa* is the name of a creeper species similar to the *tipusa*, and its fruit is called *timbarusaka*.
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445.Kakkārikanti khuddakeḷālukaṃ, tipusanti ca vadanti.
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445. Kakkārika refers to small cucumbers, and they are also called tipusa.
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477.Hatthappatāpakanti mandāmukhiṃ.
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477. Hatthappatāpaka means having hot hands.
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517.Ambakañjikanti ambilakañjikaṃ.
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517. Ambakañjika means sour kanjika.
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525.Doṇinimmajjaninti satelaṃ tilapiññākaṃ.
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525. Doṇinimmajjani means sesame oil cake with oil.
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557.Vidhūpananti caturassabījaniṃ.
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557. Vidhūpana refers to a four-edged seed vessel.
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565.Tālavaṇṭanti tālapattehi katamaṇḍalabījaniṃ.
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565. Tālavaṇṭa is a circular fan made from palm leaves.
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573.Morahatthanti mayūrapiñche hi kataṃ makasabījaniṃ.
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573. Morahatta is a fly whisk made from peacock feathers with a handle of monkey-heart wood.
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617.Svāgataṃvata meti mayhaṃ idhāgamanaṃ sobhanaṃ vata aho sundaraṃ.
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617. "Welcome indeed is my coming here; how splendid, how beautiful! Today is a very auspicious dawn, a very fortunate arising."
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Ajja suppabhātaṃsuhuṭṭhitanti ajja mayhaṃ rattiyā suṭṭhu pabhātaṃ sammadeva vibhāyanaṃ jātaṃ, sayanato uṭṭhānampi suhuṭṭhitaṃ suṭṭhu uṭṭhitaṃ.
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Today, my night has passed well, the dawn has properly broken, and my rising from bed is also very fortunate, a fortunate rising.
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Kiṃ kāraṇāti āha "yaṃ addasāmi devatāyo"tiādi.
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What is the reason? It is said, "Because I saw deities," and so on.
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618.Dhammaṃ sutvāti kammaphalassa paccakkhakaraṇavasena tumhehi kataṃ kusalaṃ dhammaṃ sutvā.
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618. "Having heard the Dhamma"—having heard the wholesome Dhamma performed by you through the direct realization of the results of kamma.
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Kāhāmīti karissāmi.
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"What shall I do? "—I shall do (it).
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Samacariyāyāti kāyasamācārikassa sucaritassa caraṇena.
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"By good conduct"—by the practice of good bodily conduct.
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Saññamenāti sīlasaṃvarena.
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"By restraint"—by restraint of morality.
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Damenāti manacchaṭṭhānaṃ indriyānaṃ damena.
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"By self-control"—by the control of the senses, with the mind as the sixth.
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Idāni tassa kusalassa attano lokassa ca vivaṭṭūpanissayataṃ dassetuṃ "svāhaṃ tattha gamissāmi, yattha gantvā na socare"ti vuttaṃ.
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Now, to show that that wholesome act is a supporting condition for one's own welfare and the world's ending, it is said, "There I shall go, where having gone, one does not grieve."
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Evamayaṃ yadipi vatthuttamadāyikāvimānādivasena chattiṃsavimānasaṅgahā desanā āyasmato mahāmoggallānassa viya guttilācariyassāpi vibhāvanavasena pavattāti "guttilavimāna"ntveva saṅgahaṃ āruḷhā, vimānāni pana itthipaṭibaddhānīti itthivimāneyeva saṅgahitāni.
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Thus, although this teaching, a collection of thirty-six mansions based on examples like the Vatthuttamadāyikā Vimāna, was delivered by the Venerable Mahāmoggallāna, it is considered associated with the teacher Guttila as well, because of its elucidating nature. However, since the mansions are related to women, they are included specifically as women's mansions.
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Tā pana itthiyo kassapassa dasabalassa kāle yathāvuttadhammacaraṇe aparāparuppannacetanāvasena dutiyattabhāvato paṭṭhāya ekaṃ buddhantaraṃ devaloke eva saṃsarantiyo amhākampi bhagavato kāle tāvatiṃsabhavaneyeva nibbattā, āyasmatā mahāmoggallānena pucchitā kammasarikkhatāya guttilācariyena pucchitakāle viya byākariṃsūti daṭṭhabbā.
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Those women, in the time of Kassapa, the Ten-Powered One, practiced the Dhamma as described, and through successive intentions arising repeatedly, from their second existence onwards, they transmigrated in the deva world for the duration of one Buddha-interval. In the time of our Blessed One, they were reborn in the Tāvatiṃsa heaven. It should be understood that, questioned by the Venerable Mahāmoggallāna, they described their deeds, as (had happened) at the time the teacher Guttila was questioned.
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Guttilavimānavaṇṇanā niṭṭhitā.
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