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Yo vadataṃ pavaro manujesūti chattamāṇavakavimānaṃ.
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"The foremost speaker among men"—this is the Chattamāṇavaka Vimāna.
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Tassa kā uppatti?
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What is its origin?
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Bhagavā sāvatthiyaṃ viharati jetavane.
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The Blessed One was dwelling at Sāvatthī in Jeta's Grove.
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Tena samayena setabyāyaṃ aññatarassa brāhmaṇassa kicchāladdho putto chatto nāma brāhmaṇamāṇavo ahosi.
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At that time, in Setabyā, a certain brahmin had a son named Chatta, a brahmin youth obtained with difficulty.
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So vayappatto pitarā pesito ukkaṭṭhaṃ gantvā brāhmaṇassa pokkharasātissa santike medhāvitāya analasatāya ca na cireneva mante vijjāṭṭhānāni ca uggahetvā brāhmaṇasippe nipphattiṃ patto.
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When he came of age, his father sent him to study under the brahmin Pokkharasāti in Ukkaṭṭha. Due to his intelligence and lack of laziness, he soon mastered the Vedas and the branches of knowledge, becoming accomplished in the brahminical arts.
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So ācariyaṃ abhivādetvā "mayā tumhākaṃ santike sippaṃ sikkhitaṃ, kiṃ vo garudakkhiṇaṃ demī"ti āha.
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After paying respects to his teacher, he said, "I have studied the craft under you—what honorarium should I offer?
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Ācariyo "garudakkhiṇā nāma antevāsikassa vibhavānurūpā, kahāpaṇasahassamānehī"ti āha.
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" The teacher replied, "The honorarium should match the student's means—bring a thousand coins."
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Chattamāṇavo ācariyaṃ abhivādetvā setabyaṃ gantvā mātāpitaro vanditvā tehi abhinandiyamāno katapaṭisanthāro tamatthaṃ pitu ārocetvā "detha me dātabbayuttakaṃ, ajjeva datvā āgamissāmī"ti āha.
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The youth Chatta paid homage to his teacher, returned to Setabyā, and after honoring his parents and being warmly welcomed, he explained the matter to his father. He said, "Give me what is appropriate to give—I will give it today and return."
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Taṃ mātāpitaro "tāta, ajja vikālo, sve gamissasī"ti vatvā kahāpaṇe nīharitvā bhaṇḍikaṃ bandhāpetvā ṭhapesuṃ.
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His parents replied, "Dear son, it is late today—go tomorrow." They then took out the coins, tied them in a bundle, and set them aside.
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Corā taṃ pavattiṃ ñatvā chattamāṇavakassa gamanamagge aññatarasmiṃ vanagahane nilīnā acchiṃsu "māṇavaṃ māretvā kahāpaṇe gaṇhissāmā"ti.
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Thieves, learning of this matter, hid in a forest grove along Chatta's path, thinking, "We will kill the youth and take the coins."
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Bhagavā paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento chattamāṇavakassa saraṇesu ca sīlesu ca patiṭṭhānaṃ, corehi māritassa devaloke nibbattiṃ, tato saha vimānena āgatassa tattha sannipatitaparisāya ca dhammābhisamayaṃ disvā paṭhamatarameva gantvā māṇavakassa gamanamagge aññatarasmiṃ rukkhamūle nisīdi.
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At dawn, the Blessed One, arising from the attainment of great compassion, surveyed the world. He saw that Chattamāṇavaka had established himself in the refuges and precepts, that he had been killed by thieves and reborn in the deva-world. Then he saw him arrive there with his celestial mansion, and the assembly gathered there attaining the Dhamma. The Blessed One went ahead and sat at the foot of a certain tree along the path the young brahmin would take.
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Māṇavo ācariyadhanaṃ gahetvā setabyato ukkaṭṭhābhimukho gacchanto antarāmagge bhagavantaṃ nisinnaṃ disvā upasaṅkamitvā aṭṭhāsi.
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The young brahmin, having taken his teacher’s wealth, was heading from Setabyā toward Ukkaṭṭha. Along the way, he saw the Blessed One seated and approached, standing nearby.
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"Kuhiṃ gamissasī"ti bhagavatā vutto "ukkaṭṭhaṃ, bho gotama, gamissāmi mayhaṃ ācariyassa pokkharasātissa garudakkhiṇaṃ dātu"nti āha.
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The Blessed One said to him, "Where are you going? " The young brahmin replied, "I am going to Ukkaṭṭha, Venerable Gotama, to give my teacher Pokkharasāti the honorarium."
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Atha bhagavā "jānāsi pana tvaṃ, māṇava, tīṇi saraṇāni, pañca sīlānī"ti vatvā tena "nāhaṃ jānāmi, kimatthiyāni panetāni kīdisāni cā"ti vutte "idamīdisa"nti saraṇagamanassa sīlasamādānassa ca phalānisaṃsaṃ vibhāvetvā "uggaṇhāhi tāva, māṇavaka, saraṇagamanavidhi"nti vatvā "sādhu uggaṇhissāmi, kathetha bhante bhagavā"ti tena yācito tassa ruciyā anurūpaṃ gāthābandhavasena saraṇagamanavidhiṃ dassento –
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Then the Blessed One said, "Do you know, young brahmin, the three refuges and the five precepts? " He replied, "I do not know. What is their purpose, and what are they like? " The Blessed One explained, "They are like this," and elucidated the benefit and advantage of going for refuge and undertaking the precepts. Then he said, "First, young brahmin, learn the procedure for going for refuge." The young brahmin said, "Good, I will learn. Please recite it, Blessed One." Requested thus, the Blessed One, in accordance with his inclination, showing him the procedure for going for refuge in verse form—
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886.
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"Yo vadataṃ pavaro manujesu, sakyamunī bhagavā katakicco;
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"He who is foremost among those who speak, the Sakyan sage, the Blessed One, who has done what was to be done,
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Pāragato balavīriyasamaṅgī, taṃ sugataṃ saraṇatthamupehi.
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who has crossed over, possessed of strength and energy, to that Sugata go for refuge."
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887.
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"Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;
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"Passion's fading, stainless, sorrowless, the unconditioned Dhamma, without opposition;
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Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehi.
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Sweet, skilled, and well-distinguished, this Dhamma—approach for refuge."
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888.
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"Yattha ca dinna mahapphalamāhu, catūsu sucīsu purisayugesu;
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"Where giving is said to bear great fruit, among the four pairs of worthy persons;
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Aṭṭha ca puggala dhammadasā te, saṅghamimaṃ saraṇatthamupehī"ti. –
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and those eight individuals who have realized the Dhamma—to this Sangha I go for refuge."
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Tisso gāthāyo abhāsi.
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He recited these three verses.
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886.Tattha yoti aniyamitavacanaṃ, tassa "ta"nti iminā niyamanaṃ veditabbaṃ.
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886. Here, the word "yo" is an indefinite term, and its definiteness should be understood by the word "ta" (that).
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Vadatanti vadantānaṃ.
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"Vadataṃ" means "those who speak."
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Pavaroti seṭṭho, kathikānaṃ uttamo vādīvaroti attho.
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"Pavaro" means the best, the foremost among speakers, the supreme debater—this is the meaning.
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Manujesūti ukkaṭṭhaniddeso yathā "satthā devamanussāna"nti.
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"Among humans" is a description of superiority, just as it is said, "the Teacher of gods and humans."
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Bhagavā pana devamanussānampi brahmānampi sabbesampi sattānaṃ pavaroyeva, bhagavato ca carimabhave manussesu uppannatāya vuttaṃ "manujesū"ti.
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But the Blessed One is indeed the foremost among gods, humans, brahmas, and all beings. However, because the Blessed One appeared among humans in his final existence, it is said, "among humans."
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Tenevāha "sakyamunī"ti.
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Hence, it is also said, "the Sakyan Sage."
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Sakyakulappasutatāya sakyo, kāyamoneyyādīhi samannāgatato anavasesassa ca ñeyyassa munanato muni cāti sakyamuni.
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He is called "Sakya" because he was born into the Sakyan clan, and "Muni" because he is endowed with bodily purity and mental purity (kāyamoneyya and ādīhi ) and because he has fully comprehended all that is to be known—thus, "Sakyamuni."
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Bhāgyavantatādīhi catūhi kāraṇehi bhagavā.
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The Blessed One is called "Bhagavā" because of his fortunate nature and other qualities.
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Catūhi maggehi kātabbassa pariññādipabhedassa soḷasavidhassa kiccassa katattā nipphāditattā katakicco.
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He is "Katakicco" (one who has completed his task) because he has accomplished and fulfilled the sixteenfold duty consisting of full understanding and so on, which is to be done by the four paths.
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Pāraṃ sakkāyassa paratīraṃ nibbānaṃ gato sayambhuñāṇena adhigatoti pāragato.
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He is "Pāragato" (gone beyond) because he has reached the far shore, the other side of existence—Nibbāna—attained through his own self-acquired knowledge.
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Asadisena kāyabalena, anaññasādhāraṇena ñāṇabalena, catubbidhasammappadhānavīriyena ca samannāgatattā balavīriyasamaṅgī.
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He is "Balavīriyasamaṅgī" (endowed with strength and vigor) because he possesses incomparable bodily strength, unique knowledge-strength, and the four kinds of right effort.
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Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā ca gaditattā sugato.
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He is "Sugato" (well-gone) because he walks beautifully, because he has reached a beautiful state, because he has gone rightly, and because he speaks rightly.
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Taṃ sugataṃ sammāsambuddhaṃ saraṇatthaṃ saraṇāya parāyaṇāya apāyadukkhavaṭṭadukkhaparittāṇāya upehi upagaccha, ajja paṭṭhāya ahitanivattanena hitasaṃvaḍḍhanena "ayaṃ me bhagavā saraṇaṃ tāṇaṃ leṇaṃ parāyaṇaṃ gati paṭisaraṇa"nti bhaja seva, evaṃ jānāhi vā bujjhassūti attho.
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Approach that Sugata, the perfectly enlightened one, for refuge—for the sake of refuge, as a supreme resort, for protection from the suffering of the lower realms and the cycle of existence. From this day forward, turning away from harm and cultivating benefit, understand or awaken to this meaning: "This Blessed One is my refuge, my shelter, my sanctuary, my ultimate resort, my destination, my recourse." Serve and follow him thus.
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887.Rāgavirāganti ariyamaggamāha.
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887. "Dispassion" refers to the Noble Path.
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Tena hi ariyā anādikālabhāvitampi rāgaṃ virajjenti.
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For by this, the noble ones dispel lust, even though it has been cultivated since beginningless time.
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Anejamasokanti ariyaphalaṃ.
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"The sorrowless and unstirred" refers to the Noble Fruit.
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Tañhi ejāsaṅkhātāya taṇhāya avasiṭṭhānañca sokanimittānaṃ kilesānaṃ sabbaso paṭippassambhanato "anejaṃ asoka"nti ca vuccati.
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For it is called "unstirred and sorrowless" because it completely calms the craving known as stirring and the remaining defilements that are causes of sorrow.
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Dhammanti sabhāvadhammaṃ.
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"Dhamma" means the natural Dhamma.
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Sabhāvato gahetabbadhammo hesa yadidaṃ maggaphalanibbānāni, na pariyattidhammo viya paññattidhammavasena.
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This is the Dhamma that should be understood by its very nature—namely, the path, fruit, and Nibbāna—not the Dhamma of learning as a concept.
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Dhammanti vā paramatthadhammaṃ, nibbānanti attho.
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Alternatively, "Dhamma" means the ultimate Dhamma, the meaning being Nibbāna.
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Samecca sambhuyya paccayehi kataṃ saṅkhataṃ, na saṅkhatanti asaṅkhataṃ.
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"Conditioned" means made by combining causes; "unconditioned" means not conditioned.
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Tadeva nibbānaṃ.
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That very thing is Nibbāna.
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Natthi ettha kiñcipi paṭikūlanti appaṭikūlaṃ.
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Here, there is nothing disagreeable; it is entirely agreeable.
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Savanavelāyaṃ upaparikkhaṇavelāyaṃ paṭipajjanavelāyanti sabbadāpi iṭṭhamevāti madhuraṃ.
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At the time of hearing, the time of examining, and the time of practicing, it is always pleasant—thus, it is sweet.
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Sabbaññutaññāṇasannissayāya paṭibhānasampadāya pavattitattā suppavattibhāvato nipuṇabhāvato ca paguṇaṃ.
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Because it arises supported by the knowledge of omniscience and endowed with eloquence, it is well-expressed due to its smooth flow and its subtlety.
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Vibhajitabbassa atthassa khandhādivasena kusalādivasena uddesādivasena ca suṭṭhu vibhajanato suvibhattaṃ.
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It is well-divided because it thoroughly analyzes the meanings to be analyzed—by aggregates, by wholesome and unwholesome, by exposition, etc.
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Tīhipi padehi pariyattidhammameva vadati.
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By these three terms, it speaks only of the Dhamma of learning.
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Teneva hissa āpāthakāle viya vimaddanakālepi kathentassa viya suṇantassāpi sammukhībhāvato ubhatopaccakkhatāya dassanatthaṃ "ima"nti vuttaṃ.
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Thus, to show it clearly, as if face to face, to both the speaker and listener, whether at the time of teaching, at the time of listening, or even at the time of critical scrutiny, it is said "this."
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Dhammanti yathāvapaṭipajjante apāyadukkhapātato dhāraṇatthena dhammaṃ, idaṃ catubbidhassāpi dhammassa sādhāraṇavacanaṃ.
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"Dhamma" refers to that which, by practicing accordingly, protects one from falling into the suffering of the lower realms; thus, it is called Dhamma. This is a common term for all four kinds of Dhamma.
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Pariyattidhammopi hi saraṇesu ca sīlesu ca patiṭṭhānamattāyapi yathāvapaṭipattiyā apāyadukkhapātato dhāreti eva.
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Even the Dhamma of learning, as a refuge and as a foundation in virtue, protects one from falling into the suffering of the lower realms by proper practice.
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Imassa ca atthassa idameva vimānaṃ sādhakanti daṭṭhabbaṃ.
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And for this meaning, this very explanation should be seen as the means of accomplishment.
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Sādhāraṇabhāvena yathāvuttadhammassa paccakkhaṃ katvā dassento puna "ima"nti āha.
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Having shown the Dhamma that was spoken of generally and directly experienced, he again says "this."
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888.Yatthāti yasmiṃ ariyasaṅghe.
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888. "Where" means in which Noble Sangha.
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Dinnanti pariccattaṃ annādideyyadhammaṃ.
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"Given" means relinquished offerings such as food.
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Dinna mahapphalanti gāthāsukhatthaṃ anunāsikalopo kato.
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"Given bears great fruit"—for the sake of verse fluency, the elision of the nasal sound is made.
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Accantameva kilesāsucito visujjhanena sucīsu "sotāpanno sotāpattiphalasacchikiriyāya paṭipanno"tiādinā (a. ni. 8.60) vuttesu catūsu purisayugesu.
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Utterly cleansed from the impurities of defilements, "the purified ones" refers to the four pairs of persons mentioned as "a stream-enterer, one practicing for the realization of the fruit of stream-entry," etc. (as in Aṅguttara Nikāya 8.60).
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Aṭṭhāti maggaṭṭhaphalaṭṭhesu yugaḷe akatvā visuṃ visuṃ gahaṇena aṭṭha puggalā.
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"Eight" refers to the eight individuals taken separately as those established in the path and those established in the fruit.
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Gāthāsukhatthameva cettha "puggala dhammadasā"ti rassaṃ katvā niddeso.
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Here, for the sake of verse fluency, the designation "persons" is shortened, and the explanation is given as "seers of Dhamma."
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Dhammadasāti catusaccadhammassa nibbānadhammassa ca paccakkhato dassanakā.
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"Seers of Dhamma" means those who have directly seen the Dhamma of the four truths and the Dhamma of Nibbāna.
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Diṭṭhisīlasāmaññena saṃhatabhāvena saṅghaṃ.
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The Sangha is united by shared view, virtue, and ascetic practices.
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Evaṃ bhagavatā tīhi gāthāhi saraṇaguṇasandassanena saddhiṃ saraṇagamanavidhimhi vutte māṇavo taṃtaṃsaraṇaguṇānussaraṇamukhena saraṇagamanavidhino attano hadaye ṭhapitabhāvaṃ vibhāvento tassā tassā gāthāya anantaraṃ "yo vadataṃ pavaro"tiādinā taṃ taṃ gāthaṃ paccanubhāsi.
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Thus, when the Blessed One had explained the method of going for refuge along with the virtues of the refuge in three verses, the young man, reflecting on how the virtues of each refuge had been established in his heart through the recollection of those qualities, repeated each verse immediately after, beginning with "The foremost of speakers...".
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Evaṃ paccanubhāsitvā ṭhitassa pañca sikkhāpadāni sarūpato phalānisaṃsato ca vibhāvetvā tesaṃ samādānavidhiṃ kathesi.
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Having repeated in this way, and remaining there, the Buddha explained the five precepts, their nature, their benefits, and the method of undertaking them.
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So tampi suṭṭhu upadhāretvā pasannamānaso "handāhaṃ bhagavā gamissāmī"ti vatvā ratanattayaguṇaṃ anussaranto taṃyeva maggaṃ paṭipajji.
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The young man, having thoroughly grasped them, with a joyful mind, said, "Well then, I shall go, Blessed One," and set out on that very path, recollecting the virtues of the Triple Gem.
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Bhagavāpi "alaṃ imassa ettakaṃ kusalaṃ devalokūpapattiyā"ti jetavanameva agamāsi.
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The Blessed One, thinking, "This much merit is enough for his arising in the heavenly world," then returned to Jetavana.
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Māṇavassa pana pasannacittassa ratanattayaguṇaṃ sallakkhaṇavasena "saraṇaṃ upemī"ti pavattacittuppādatāya saraṇesu ca, bhagavatā vuttanayena pañcannaṃ sīlānaṃ adhiṭṭhānena sīlesu ca patiṭṭhitassa teneva nayena ratanattayaguṇe anussarantasseva gacchantassa corā magge pariyuṭṭhiṃsu.
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Meanwhile, the young man, with a serene mind, having contemplated the qualities of the Triple Gem in terms of their characteristics, with the thought, "I go for refuge," his mind was established in the refuges. Following the way taught by the Blessed One, and having undertaken the five precepts, he was established in the precepts. As he went along, recollecting the qualities of the Triple Gem in that same manner, robbers surrounded him on the road.
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So te agaṇetvā ratanattayaguṇe anussarantoyeva gacchati.
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Ignoring them, he kept walking while recollecting the qualities of the Triple Gem.
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Tañceko coro gumbantaraṃ upanissāya ṭhito visapītena sarena sahasāva vijjhitvā jīvitakkhayaṃ pāpetvā kahāpaṇabhaṇḍikaṃ gahetvā attano sahāyehi saddhiṃ pakkāmi.
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Then, one of the robbers, standing concealed near a thicket, suddenly shot him with a poisoned arrow with a hissing sound, causing his death, and took the bag of coins before leaving with his companions.
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Māṇavo pana kālaṃ katvā tāvatiṃsabhavane tiṃsayojanike kanakavimāne suttappabuddho viya accharāsahassaparivuto saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍitattabhāvo nibbatti, tassa vimānassa ābhā sātirekāni vīsatiyojanāni pharitvā tiṭṭhati.
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The young man, having died, was reborn in the Tāvatiṃsa heaven in a golden mansion thirty yojanas in extent. Like one awakened from sleep, he was born with an adorned body equaling sixty cartloads of ornaments, surrounded by a thousand celestial nymphs. The radiance of his mansion stood, pervading an area extending beyond twenty yojanas.
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Atha māṇavaṃ kālakataṃ disvā setabyagāmavāsino manussā setabyaṃ gantvā tassa mātāpitūnaṃ ukkaṭṭhagāmavāsino ca ukkaṭṭhaṃ gantvā brāhmaṇassa pokkharasātissa kathesuṃ.
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Then, seeing the young man dead, the people of Setabya went to his parents in Setabya and those of Ukkaṭṭha went to Pokkharasāti the brahmin in Ukkaṭṭha and told them.
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Taṃ sutvā tassa mātāpitaro ñātimittā brāhmaṇo ca pokkharasāti saparivārā assumukhā rodamānā taṃ padesaṃ agamaṃsu, yebhuyyena setabyavāsino ca ukkaṭṭhavāsino ca icchānaṅgalavāsino ca sannipatiṃsu, mahāsamāgamo ahosi.
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Hearing this, his parents, relatives, friends, and the brahmin Pokkharasāti with his retinue, weeping with tearful faces, went to that place. Most of the residents of Setabya, Ukkaṭṭha, and Icchānaṅgala also gathered, creating a great assembly.
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Atha māṇavassa mātāpitaro maggassa avidūre citakaṃ sajjetvā sarīrakiccaṃ kātuṃ ārabhiṃsu.
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Then, the young man’s parents prepared a funeral pyre not far from the road and began performing the funeral rites for the body.
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Atha bhagavā cintesi "mayi gate chattamāṇavo maṃ vandituṃ āgamissati, āgatañca taṃ katakammaṃ kathāpento kammaphalaṃ paccakkhaṃ kāretvā dhammaṃ desessāmi, evaṃ mahājanassa dhammābhisamayo bhavissatī"ti cintetvā mahatā bhikkhusaṅghena saddhiṃ taṃ padesaṃ upagantvā aññatarasmiṃ rukkhamūle nisīdi chabbaṇṇabuddharaṃsiyo vissajjento.
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Then the Blessed One thought, "When I have gone, the young man Chattamāṇava will come to pay homage to me. Having come, questioning him about his deeds, I will make him realize the results of his actions directly, and teach him the Dhamma. Thus, there will be a great realization of the Dhamma among the people." Reflecting thus, he went to that place with a large company of monks and sat at the foot of a certain tree, radiating the six-colored rays of a Buddha.
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Atha chattamāṇavadevaputtopi attano sampattiṃ paccavekkhitvā, tassā kāraṇaṃ upadhārento saraṇagamanañca sīlasamādānañca disvā, vimhayajāto bhagavati sañjātapasādabahumāno "idānevāhaṃ gantvā bhagavantañca bhikkhusaṅghañca vandissāmi, ratanattayaguṇe ca mahājanassa pākaṭe karissāmī"ti kataññutaṃ nissāya sakalaṃ taṃ araññapadesaṃ ekālokaṃ karonto, saha vimānena āgantvā vimānato oruyha mahatā parivārena saddhiṃ dissamānarūpo upasaṅkamitvā bhagavato pādesu sirasā nipatanto abhivādetvā añjaliṃ paggayha ekamantaṃ aṭṭhāsi.
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Then the young Chattamāṇava, a celestial being, reflecting on his own prosperity and discerning its cause—seeing his taking refuge and observance of precepts—became filled with wonder. With deep reverence and gratitude toward the Blessed One, he thought, "Now I will go and pay homage to the Blessed One and the Sangha, and I will make the virtues of the Triple Gem evident to the people." Filled with gratitude, illuminating the entire forest area with a single light, arriving with his celestial mansion, he descended from it and, surrounded by a great retinue, approached the Blessed One in visible form. Bowing his head at the Blessed One’s feet, he paid homage, raised his joined palms, and stood to one side.
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Taṃ disvā mahājano "ko nu kho ayaṃ devo vā brahmā vā"ti acchariyabbhutajāto upasaṅkamitvā bhagavantaṃ parivāresi.
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Seeing this, the people, astonished and amazed, wondered, "Who is this—a god or a Brahmā? " They approached and surrounded the Blessed One.
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Bhagavā tena katapuññakammaṃ pākaṭaṃ kātuṃ –
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The Blessed One, intending to reveal the meritorious deeds he had done—
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889.
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"Na tathā tapati nabhe sūriyo, cando ca na bhāsati na phusso;
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"The sun does not blaze so brightly in the sky, nor does the moon shine, nor the stars twinkle;
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Yathā atulamidaṃ mahappabhāsaṃ, ko nu tvaṃ tidivā mahiṃ upāgā.
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As this incomparable, great radiance—who are you, who have come from the heavens to earth?"
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890.
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"Chindati raṃsī pabhaṅkarassa, sādhikavīsatiyojanāni ābhā;
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"He cuts through the rays of the sun, the radiant one, his light extending over twenty-two yojanas;
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Rattimapi yathā divaṃ karoti, parisuddhaṃ vimalaṃ subhaṃ vimānaṃ.
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At night he makes it as bright as day, the pure, stainless, beautiful mansion."
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891.
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"Bahupadumavicitrapuṇḍarīkaṃ, vokiṇṇaṃ kusumehi nekacittaṃ;
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"Adorned with many lotuses, diverse and beautiful white lotuses, strewn with flowers of various colors,
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Arajavirajahemajālachannaṃ, ākāse tapati yathāpi sūriyo.
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covered with a net of gold, stainless and pure, it shines in the sky like the sun."
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892.
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"Rattambarapītavāsasāhi, agarupiyaṅgucandanussadāhi;
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"Clad in red and yellow robes, with agarwood, *piyangu*, sandalwood, and *ussada* scents;
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Kañcanatanusannibhattacāhi, paripūraṃ gaganaṃva tārakāhi.
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With bodies resembling molten gold, they fill the sky like stars."
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893.
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"Naranāriyo bahuketthanekavaṇṇā, kusumavibhūsitābharaṇettha sumanā;
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"Men and women of many diverse hues, adorned with flowers and ornaments, joyful here;
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Anilapamuñcitā pavanti surabhiṃ, tapaniyavitatā suvaṇṇachannā.
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Released by the wind, they waft a fragrant scent, spread with gold, covered with fine gold."
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894.
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"Kissa saṃyamassa ayaṃ vipāko, kenāsi kammaphalenidhūpapanno;
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"What restraint is the result of this, by what karmic effect are you endowed with smoke?
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Yathā ca te adhigatamidaṃ vimānaṃ, tadanupadaṃ avacāsi iggha puṭṭho"ti. –
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And how did you obtain this celestial mansion? Please explain in detail when questioned."
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Taṃ devaputtaṃ paṭipucchi.
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He questioned that young deva.
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886.Tattha tapatīti dippati.
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886. There, 'tapatī' means it glows or shines.
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Nabheti ākāse.
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'Nabha' means in the sky.
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Phussoti phussatārakā.
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'Phusso' means the star Phussa (or the stars).
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Atulanti anupamaṃ, appamāṇaṃ vā.
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'Atula' means incomparable or immeasurable.
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Idaṃ vuttaṃ hoti – yathā idaṃ tava vimānaṃ anupamaṃ appamāṇaṃ pabhassarabhāvena tato eva mahappabhāsaṃ ākāse dippati, na tathā tārakarūpāni dippanti, na cando, tāni tāva tiṭṭhantu, nāpi sūriyo dippati, evaṃbhūto ko nu tvaṃ devalokato imaṃ bhūmipadesaṃ upagato, taṃ pākaṭaṃ katvā imassa mahājanassa kathehīti.
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This is what was said: Just as this your celestial palace, incomparable and immeasurable in radiance, glows exceedingly in the sky, not so do the star-forms glow, nor the moon—let those remain—nor even does the sun glow thus. Being such, who are you who have come from the heavenly realm to this earthly place? Reveal yourself and declare to this great assembly.
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890.Chindatīti vicchindati, pavattituṃ adento paṭihanatīti attho.
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890. 'Chindati' means it cuts off, meaning it obstructs, preventing it from proceeding.
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Raṃsīti rasmiyo.
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'Raṃsī' means rays.
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Pabhaṅkarassāti sūriyassa.
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'Pabhaṅkarassa' refers to the sun.
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Tassa ca vimānassa pabhā samantato pañcavīsati yojanāni pharitvā tiṭṭhati.
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The radiance of that celestial palace spreads out in all directions, covering twenty-five yojanas.
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Tenāha "sādhikavīsatiyojanāni ābhā"ti.
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Hence it is said, "its light is more than twenty yojanas."
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Rattimapi yathā divaṃ karotīti attano pabhāya andhakāraṃ vidhamantaṃ rattibhāgampi divasabhāgaṃ viya karoti.
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Even at night, it makes it like day—dispelling darkness with its own radiance, turning the night portion into something like the day portion.
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Parisamantato anto ceva bahi ca suddhatāya parisuddhaṃ.
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All around, inside and out, it is pure; purified.
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Sabbaso malābhāvena vimalaṃ.
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Completely free from blemish, immaculate.
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Sundaratāya subhaṃ.
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Beautiful and lovely.
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891.Bahupadumavicitrapuṇḍarīkanti bahuvidharattakamalañceva vicittavaṇṇasetakamalañca.
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891. 'Bahupadumavicitrapuṇḍarīka' means many kinds of red lotuses and various colored white lotuses.
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Setakamalaṃ padumaṃ, rattakamalaṃ puṇḍarīkanti vadanti.
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The white lotus is called 'paduma,' and the red lotus is called 'puṇḍarīka.'
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Vokiṇṇaṃ kusumehīti aññehi ca nānāvidhehi pupphehi samokiṇṇaṃ.
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'Vokiṇṇaṃ kusumehi' means strewn with various other flowers as well.
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Nekacittanti mālākammalatākammādinānāvidhavicittaṃ.
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'Nekacitta' means variegated in many ways with garland-making, creeper-making and so on.
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Arajavirajahemajālachannanti sayaṃ apagatarajaṃ virajena niddosena kañcanajālena chāditaṃ.
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'Arajavirajahemajālachanna' means self-freed from dust, covered with a stainless, flawless golden net.
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892.Rattambarapītavāsasāhīti rattavatthāhi ceva pītavatthāhi ca.
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892. 'Rattambarapītavāsasāhī' means with red and yellow garments.
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Ekā hi rattaṃ dibbavatthaṃ nivāsetvā pītaṃ uttariyaṃ karoti, aparā pītaṃ nivāsetvā rattaṃ uttariyaṃ karoti.
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For one, having put on a divine red lower garment, makes a yellow upper robe; another, having put on a yellow lower garment, makes a red upper robe.
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Taṃ sandhāya vuttaṃ "rattambarapītavāsasāhī"ti.
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This is what is meant by 'rattambarapītavāsasāhī.'
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Agarupiyaṅgucandanussadāhīti agarugandhena piyaṅgumālāhi candanagandhehi ca ussadāhi, ussannadibbāgarugandhādikāhīti attho.
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'Agarupiyaṅgucandanussadāhī' means with the fragrance of aloe, strings of *priyaṅgu* flowers, and sandalwood scents—overflowing with divine aloe fragrances and more, is the meaning.
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Kañcanatanusannibhattacāhīti kanakasadisasukhumacchavīhi.
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'Kañcanatanusannibhattacāhī' means with skin like gold and delicate.
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Paripūranti tahaṃ tahaṃ vicarantīhi saṅgītipasutāhi ca paripuṇṇaṃ.
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'Paripūranti' means filled, because they wander here and there and are devoted to singing.
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893.Bahuketthāti bahukā ettha.
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893. "Bahuketthā" means many are here.
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Anekavaṇṇāti nānārūpā.
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"Anekavaṇṇā" means of various forms.
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Kusamavibhūsitābharaṇāti visesato surabhivāyanatthaṃ dibbakusumehi alaṅkatadibbābharaṇā.
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"Kusamavibhūsitābharaṇā" refers to divine ornaments adorned with divine flowers, especially for the purpose of emitting fragrance.
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Etthāti etasmiṃ vimāne.
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"Etthā" means in this mansion.
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Sumanāti sundaramanā pamuditacittā.
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"Sumanā" means with a beautiful mind, joyful-hearted.
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Anilapamuñcitā pavanti surabhinti anilena pamuñcitagandhānaṃ pupphānaṃ vāyunā vimuttapattapuṭaṃ viya vibandhatāya vikasitatāya ca sugandhaṃ pavāyanti.
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"Anilapamuñcitā pavanti surabhinti" means flowers whose fragrances are released by the wind, spreading sweet scents as if their petal folds have been loosened and they have bloomed due to the absence of binding.
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"Anilapadhūpitā"tipi paṭhanti, vātena mandaṃ āvuyhamānā hemamayapupphāti attho.
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Some read it as "anilapadhūpitā," meaning golden flowers gently wafted by the wind.
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Kanakacīrakādīhi veṇiādīsu otatatāya tapaniyavitatā.
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"Kanakacīrakādīhi" describes golden interwoven ornaments in braids and the like, spreading golden radiance.
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Yebhuyyena kañcanābharaṇehi acchāditasarīratāya suvaṇṇachannā.
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"Yebhuyyena kañcanābharaṇehi acchāditasarīratāya" means mostly covered with golden ornaments, thus appearing gold-covered.
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Naranāriyoti devaputtā devadhītaro ca bahukā ettha tava vimāneti dasseti.
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"Naranāriyo" refers to the many divine youths and maidens present in your mansion.
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894.Iṅghāti codanatthe nipāto puṭṭhoti pucchito imassa mahājanassa kammaphalapaccakkhabhāvāyāti adhippāyo.
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894. "Come now" is a particle used in the sense of incitement; 'codana' means 'questioned,' implying "asked for the purpose of a direct experience of the results of actions for this great multitude." Such is the intention.
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Tato devaputto imāhi gāthāhi byākāsi –
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Then the young deva spoke these verses:
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895.
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"Sayamidha pathe samecca māṇavena, satthānusāsi anukampamāno;
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"Here on the road, meeting the youth, the Teacher instructed (him), showing compassion; "
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Tava ratanavarassa dhammaṃ sutvā, karissāmīti ca bravittha chatto.
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having heard your supreme jewel of the Dhamma, Chatta said, 'I will do (it)'.
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896.
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"Jinavarapavaraṃ upehi saraṇaṃ, dhammañcāpi tatheva bhikkhusaṅghaṃ;
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"Approach the supreme and excellent Victor as refuge, and also the Dhamma and the Sangha of monks.
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Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.
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At first, venerable sir, I said, 'No'; but later I did according to your word."
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897.
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"Mā ca pāṇavadhaṃ vividhaṃ carassu asuciṃ,
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"Do not engage in various kinds of impure killing of living beings,
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Na hi pāṇesu asaññataṃ avaṇṇayiṃsu sappaññā;
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for the wise have never criticized unrestrained violence toward living beings.
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Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.
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First, venerable sir, I said this, and later I acted in accordance with your words."
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898.
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"Mā ca parajanassa rakkhitampi, ādātabbamamaññitho adinnaṃ;
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"Do not take what is not given, even if guarded by others, considering it should be taken."
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Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.
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This, sir, was the first advice I gave, and later you acted accordingly.
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899.
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"Mā ca parajanassa rakkhitāyo, parabhariyā agamā anariyametaṃ;
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"Do not be a protector of others' wives, for it is ignoble to go to another's wife.
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Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.
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First, I said thus, O Blessed One, and afterwards, I did your word just as it was."
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900.
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"Mā ca vitathaṃ aññathā abhāṇi, na hi musāvādaṃ avaṇṇayiṃsu sappaññā;
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"Do not speak falsely or contradictorily, for the wise have never praised false speech.
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Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.
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First, venerable sir, I said 'No,' but later I acted according to your words."
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901.
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"Yena ca purisassa apeti saññā, taṃ majjaṃ parivajjayassu sabbaṃ;
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"Whatever causes a person's perception to fade away, avoid all such intoxicants.
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Noti paṭhamaṃ avocahaṃ bhante, pacchā te vacanaṃ tathevakāsiṃ.
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'No' was the first word I spoke to you, sir, and afterwards I acted according to your word."
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902.
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"Svāhaṃ idha pañca sikkhā karitvā, paṭipajjitvā tathāgatassa dhamme;
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"Having undertaken the five trainings here, and practiced accordingly in the Tathagata's Dhamma,
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Dvepathamagamāsiṃ coramajjhe, te maṃ tattha vadhiṃsu bhogahetu.
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I went on a perilous path amidst thieves, and they killed me there for the sake of wealth."
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903.
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"Ettakamidaṃ anussarāmi kusalaṃ, tato paraṃ na me vijjati aññaṃ;
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"I recall this much good I have done, beyond this I know nothing else;
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Tena sucaritena kammunāhaṃ, uppanno tidivesu kāmakāmī.
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By that well-performed action, I was reborn in the heaven of the Thirty-three, enjoying sensual pleasures."
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904.
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"Passa khaṇamuhuttasaññamassa, anudhammappaṭipattiyā vipākaṃ;
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"See the result of practicing the Dhamma in accordance with the teaching, even for a moment or an instant;
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Jalamiva yasasā samekkhamānā, bahukāmaṃ pihayanti hīnakammā.
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Like a flame shining with glory, those of base deeds greatly envy it."
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905.
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"Passa katipayāya desanāya, sugatiñcamhi gato sukhañca patto;
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"See how, by just a few teachings, I have gone to a good destination and attained happiness;
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Ye ca te satataṃ suṇanti dhammaṃ, maññe te amataṃ phusanti khemaṃ.
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and those who constantly listen to the Dhamma, I think they realize the Deathless, the secure."
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906.
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"Appampi kataṃ mahāvipākaṃ, vipulaṃ hoti tathāgatassa dhamme;
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"Even a little done brings great result, abundant in the Teaching of the Tathāgata.
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Passa katapuññatāya chatto, obhāseti pathaviṃ yathāpi sūriyo.
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Behold, by performing meritorious deeds, a parasol (chatto) shines, just as the sun illuminates the earth."
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907.
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"Kimidaṃ kusalaṃ kimācarema, icceke hi samecca mantayanti;
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"What is this wholesome? What should we practice? " Thus some, having considered, deliberate.
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Te mayaṃ punareva laddha mānusattaṃ, paṭipannā viharemu sīlavanto.
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"Having regained human existence, may we live virtuously, rightly engaged."
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908.
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"Bahukāro anukampako ca satthā, iti me sati agamā divā divassa;
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"The Teacher is very helpful and compassionate, thus mindfulness of him did not leave me day by day;
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Svāhaṃ upagatomhi saccanāmaṃ, anukampassu punapi suṇemha dhammaṃ.
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Now I have approached what is called the Truth, be compassionate again so that we may hear the Dhamma."
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909.
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"Ye cidha pajahanti kāmarāgaṃ, bhavarāgānusayañca pahāya mohaṃ;
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"Those who here abandon sensual desire, and having dispelled delusion, the underlying tendency to existence;
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Na ca te puna mupenti gabbhaseyyaṃ, parinibbānagatā hi sītibhūtā"ti.
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They do not return again to lying in a womb, for they have gone to Nibbāna, become cool."
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895.Tattha sayamidha pathe samecca māṇavenāti idha imasmiṃ pathe mahāmagge sayameva upagatena māṇavena brāhmaṇakumārena samecca samāgantvā.
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895. There, having understood the path himself, the young brahmin said: "Here, on this path, this great road, the young brahmin having come by himself,
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Diṭṭhadhammikasamparāyikaparamatthehi sattānaṃ yathārahamanusāsanato satthā bhagavā, tvaṃ yaṃ māṇavaṃ yathādhammaṃ anusāsi anukampamāno anuggaṇhanto, tava ratanavarassa aggaratanassa sammāsambuddhassa, taṃ dhammaṃ sutvā iti evaṃ karissāmi yathānusiṭṭhaṃ paṭipajjissāmīti, so chatto chattanāmako māṇavo bravittha kathesīti padayojanā.
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having understood and approached, the Teacher, the Blessed One, instructs beings according to their worth regarding benefits in this life and the ultimate goal. You, O young man, having instructed according to the Dhamma, being compassionate and helping, having heard that Dhamma of yours, the supreme jewel, the foremost jewel of the Perfectly Self-Awakened One, I will do thus, I will practice as instructed." Thus spoke the young man named Chatta.
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896.Evaṃ yathāpucchitaṃ kammaṃ kāraṇato dassetvā idāni taṃ sarūpato vibhāgato ca dassento satthārā samādapitabhāvaṃ attanā ca tattha pacchā patiṭṭhitabhāvaṃ dassetuṃ "jinavarapavara"ntiādimāha.
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896. Thus, having shown the action as asked, now showing it in essence and classification, the state of being exhorted by the Teacher and himself later established therein, he says "the supreme jewel of the Victor" etc.
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Tattha noti paṭhamaṃ avocahaṃ bhanteti bhante bhagavā "saraṇagamanaṃ jānāsī"ti tayā vutto "no"ti na "jānāmī"ti paṭhamaṃ avocaṃ ahaṃ.
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There, "No," meaning first he said, "Venerable sir, Blessed One, you asked 'Do you know the going for refuge?' I first said 'No,' meaning 'I do not know.'"
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Pacchā te vacanaṃ tathevakāsinti pacchā tayā vuttaṃ kathaṃ parivattento tava vacanaṃ tatheva akāsiṃ paṭipajjiṃ, tīṇipi saraṇāni upagacchinti attho.
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Later, converting your words thus, I acted accordingly, meaning I went to the three refuges.
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897.Vividhanti uccāvacaṃ, appasāvajjaṃ mahāsāvajjañcāti attho.
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897. "Vividhanti" means high and low, minor and major offenses.
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Mā carassūti mā akāsi.
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"Mā carassūti" means do not do it.
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Asucinti kilesāsucimissatāya na suciṃ.
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"Asucinti" means impure due to being mixed with defilements, thus not pure.
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Pāṇesu asaññatanti pāṇaghātato avirataṃ.
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"Pāṇesu asaññatanti" means unrestrained in regard to killing living beings.
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Na hi avaṇṇayiṃsūti na hi vaṇṇayanti.
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"Na hi avaṇṇayiṃsūti" means they do not dispraise.
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Paccūppannakālatthe hi idaṃ atītakālavacanaṃ.
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This statement about the past is made with reference to the present time.
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Atha vā "avaṇṇayiṃsū"ti ekadesena sakalassa kālassa upalakkhaṇaṃ, tasmā yathā na vaṇṇayiṃsu atītamaddhānaṃ, evaṃ etarahipi na vaṇṇayanti, anāgatepi na vaṇṇayissantīti vuttaṃ hoti.
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Alternatively, "avaṇṇayiṃsūti" partially represents the entire time period. Therefore, just as they did not dispraise in the past, so they do not dispraise now, nor will they dispraise in the future—this is the meaning.
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898.Parajanassa rakkhitanti parapariggahitavatthu.
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898-900. "Parajanassa rakkhitanti" refers to an object guarded by another.
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Tenāha "adinna"nti.
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Therefore, it is called "adinna" (not given).
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Mā agamāti mā ajjhācari.
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"Mā agamāti" means do not go to it, do not practice it.
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Vitathanti atathaṃ, musāti attho.
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"Vitathanti" means untrue, false, that is, a lie.
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Aññathāti aññathāva, vitathasaññī evaṃ vitathanti jānanto evaṃ mā bhaṇīti attho.
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"Aññathāti" means otherwise, that is, knowing it is false, one should not speak thus, knowing it is untrue.
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901.Yenāti yena majjena, pītenāti adhippāyo.
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901. "Yenāti" means by whatever intoxicant, the intention is with having drunk. "Pītenāti" is the meaning.
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Apetīti vigacchati.
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"Apetīti" means it disappears.
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Saññāti dhammasaññā, lokasaññā eva vā.
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"Saññāti" means perception of dhamma, or even worldly perception.
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Sabbanti anavasesaṃ, bījato paṭṭhāyāti attho.
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"Sabbanti" means without remainder, beginning from the seed - this is the meaning.
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902.Svāhanti so tadā chattamāṇavabhūto ahaṃ.
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902. "Svāhanti" means I was the young brahmin at that time.
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Idha imasmiṃ maggapadese, imasmiṃ vā tava sāsane.
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"Idha" means here in this path or in your dispensation.
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Tenāha "tathāgatassa dhamme"ti.
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Hence, it is called "tathāgatassa dhamme" (the Dhamma of the Tathāgata).
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Pañca sikkhāti pañca sīlāni.
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"Pañca sikkhāti" means the five training precepts.
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Karitvāti ādiyitvā, adhiṭṭhāyāti attho.
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"Karitvāti" means having undertaken, resolving.
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Dvepathanti dvinnaṃ gāmasīmānaṃ vemajjhabhūtaṃ pathaṃ, sīmantarikapathanti attho.
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"Dvepathanti" means the path between two village boundaries, the path in the boundary interval.
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Teti te corā.
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"Teti" means those thieves.
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Tatthāti sīmantarikamagge.
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"Tatthāti" means on the path in the boundary interval.
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Bhogahetūti āmisakiñcikkhanimittaṃ.
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"Bhogahetūti" means for the sake of gain, a trifling object.
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903.Tatoti yathāvuttakusalato paraṃ upari aññaṃ kusalaṃ na vijjati na upalabbhati, yamahaṃ anussareyyanti attho.
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903. "Tatoti" means beyond the wholesome deeds already mentioned, no other wholesome deed exists or is found that I could recollect—this is the meaning.
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Kāmakāmīti yathicchitakāmaguṇasamaṅgī.
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"Kāmakāmīti" means one who is endowed with desired sense pleasures.
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904.Khaṇamuhuttasaññamassāti khaṇamuhuttamattaṃ pavattasīlassa.
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904. "Khaṇamuhuttasaññamassāti" means one whose virtue lasts only for a moment or a short time.
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Anudhammappaṭipattiyāti yathādhigatassa phalassa anurūpadhammaṃ paṭipajjamānassa bhagavā passa, tuyhaṃ ovādadhammassa vā anurūpāya dhammapaṭipattiyā vuttaniyāmeneva saraṇagamanassa sīlasamādānassa cāti attho.
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"Anudhammappaṭipattiyāti" means practicing in accordance with the Dhamma as realized, practicing the Dhamma in accordance with the fruit attained, or practicing the Dhamma in accordance with the Buddha’s advice—this refers to going for refuge and undertaking precepts in the prescribed manner.
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Jalamiva yasasāti iddhiyā parivārasampattiyā ca jalantaṃ viya.
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"Jalamiva yasasāti" means shining with glory, like a flame, due to psychic powers and the acquisition of a following.
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Samekkhamānāti passantā.
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"Samekkhamānāti" means observing.
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Bahukāti bahavo.
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"Bahukāti" means many.
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Pihayantīti "kathaṃ nu kho mayaṃ edisā bhaveyyāmā"ti patthenti.
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"Pihayantīti" means longing, thinking, "How can we become like this?
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Hīnakammāti mama sampattito nihīnabhogā.
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" "Hīnakammāti" means those with inferior possessions compared to my prosperity.
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905.Katipayāyāti appikāya.
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905. "Katipayāyāti" means few.
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Yeti ye bhikkhū ceva upāsakādayo ca.
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"Yeti" means those monks and lay followers, etc.
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Ca-saddo byatireke.
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The word "ca" implies exception.
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Teti tava.
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"Teti" means of you.
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Satatanti divase divase.
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"Satatanti" means constantly.
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906.Vipulanti uḷāraphalaṃ vipulānubhāvaṃ.
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906. "Vipulanti" means abundant fruit and vast influence.
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Tathāgatassa dhammeti tathāgatassa sāsane ovāde ṭhatvā katanti yojanā.
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"Tathāgatassa dhammeti" means the Dhamma of the Tathāgata, explained as standing in the Tathāgata's dispensation and advice.
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Evaṃ anuddesikavasena vuttamevatthaṃ attuddesikavasena dassento "passā"tiādimāha.
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Thus, stating the meaning in a general way, he, showing it in a personal way, says "passā" and so on.
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Tattha passāti bhagavantaṃ vadati, attānameva vā aññaṃ viya ca katvā vadati.
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Here, "passā" refers to the Blessed One, or refers to oneself speaking as if it were another.
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907.Kimidaṃkusalaṃ kimācaremāti kusalaṃ nāmetaṃ kiṃsabhāvaṃ kīdisaṃ, kathaṃ vā taṃ ācareyyāma.
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907. "What is this skillful? What should we do? "—this which is called "skillful," what is its nature, what is it like, or how should we practice it?
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Icceke hi samecca mantayantīti evameke samecca samāgantvā pathaviṃ parivattentā viya sineruṃ ukkhipantā viya ca sudukkaraṃ katvā mantayanti vicārenti, mayaṃ pana akiccheneva punapi kusalaṃ ācareyyāmāti adhippāyo.
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Some, indeed, having met together, deliberate carefully, as if overturning the earth or lifting Mount Sineru, doing what is very difficult. But we, with little effort, wish to practice the skillful again—this is the intention.
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Tenevāha "maya"ntiādi.
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Hence, it is said, "we" and so on.
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908.Bahukāroti bahūpakāro, mahāupakāro vā.
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908. "Bahukāro" means greatly helpful or of great assistance.
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Anukampakoti kāruṇiko.
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"Anukampako" means compassionate.
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Ma-kāro padasandhikaro.
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The letter "ma" serves as a word connector.
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Itīti evaṃ, bhagavato attani paṭipannākāraṃ sandhāya vadati.
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"Iti" means "thus," referring to the manner in which he speaks about the Blessed One's qualities.
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Me satīti mayi sati vijjamāne, corehi avadhite evāti attho.
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"Me sati" means "while I exist," meaning "even if I am killed by thieves."
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Divā divassāti divasassapi divā, kālassevāti attho.
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"Divā divassāti" means "by day," that is, even by day, meaning during the time.
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Svāhanti so chattamāṇavabhūto ahaṃ.
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"Svāhan" means "I, who was once a young parasol bearer."
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Saccanāmanti "bhagavā arahaṃ sammāsambuddho"tiādināmehi avitathanāmaṃ bhūtatthanāmaṃ.
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"Saccanāma" means "the Blessed One, the Arahant, the Perfectly Enlightened One," and so on—names that are true and corresponding to reality.
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Anukampassūti anuggaṇhāhi.
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"Anukampassu" means "show compassion."
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Punapīti bhiyyopi suṇemu, tava dhammaṃ suṇeyyāmayevāti attho.
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"Punapi" means "again," that is, "may we hear more, indeed may we listen to your Dhamma."
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Evaṃ devaputto sabbametaṃ kataññutābhāve ṭhatvā satthu payirupāsane ca dhammassavane ca atittimeva dīpento vadati.
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Thus, the young deity, remaining in a state of gratitude, speaks while still unsatisfied in attending upon the Teacher and listening to the Dhamma.
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Bhagavā devaputtassa ca tattha sannipatitaparisāya ca ajjhāsayaṃ oloketvā anupubbikathaṃ kathesi.
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The Blessed One, observing the inclination of the young deity and the assembled gathering, gave a gradual discourse.
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Atha nesaṃ allacittataṃ ñatvā sāmukkaṃsikaṃ dhammadesanaṃ pakāsesi.
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Then, recognizing their readiness, he revealed the supreme Dhamma teaching.
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Desanāpariyosāne devaputto ceva mātāpitaro cassa sotāpattiphale patiṭṭhahiṃsu, mahato ca janakāyassa dhammābhisamayo ahosi.
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At the conclusion of the teaching, the young deity and his parents were established in the fruit of stream-entry, and a great multitude attained realization of the Dhamma.
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909.Paṭhamaphale patiṭṭhito devaputto uparimaggesu attano garucittīkāraṃ, tadadhigamassa ca mahānisaṃsataṃ vibhāvento "ye cidha pajahanti kāmarāga"nti pariyosānagāthamāha.
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909. The devaputta, established in the first fruition, explaining his esteem for the higher paths and elucidating the great benefits of their attainment, spoke the concluding verse: "Those who here abandon sensual desire."
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Tassattho – ye idha imasmiṃ sāsane ṭhitā pajahanti anavasesato samucchindanti kāmarāgaṃ, na ca te puna upentigabbhaseyyaṃ orambhāgiyānaṃ saṃyojanānaṃ samucchinnattā.
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The meaning is this: those who, established in this dispensation, completely abandon and eradicate sensual desire, do not return again to lying in a womb, because of the cutting off of the lower fetters.
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Ye ca pana pahāya mohaṃ sabbaso samugghātetvā bhavarāgānusayañca pajahanti, te puna upenti gabbhaseyyanti vattabbameva natthi.
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But those who, having abandoned delusion completely, having uprooted it entirely, and having abandoned the underlying tendency to craving for existence, there is nothing to be said about whether they return again to lying in a womb.
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Kasmā?
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Why?
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Parinibbānagatā hi sītibhūtā, te hi uttamapurisā anupādisesāya nibbānadhātuyā parinibbānaṃ gatā evaṃ idheva sabbavedayitānaṃ sabbapariḷāhānaṃ byantibhāvena sītibhūtā.
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Because they have attained final Nibbāna, have become cool, and those supreme persons have attained final Nibbāna through the Nibbāna element without residue, and thus are cooled right here by the disappearance of all experiencing and all burning anguish.
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Iti devaputto attano ariyasotasamāpannabhāvaṃ pavedento anupādisesāya nibbānadhātuyā desanāya kūṭaṃ gahetvā bhagavantaṃ vanditvā padakkhiṇaṃ katvā bhikkhusaṅghassa apacitiṃ dassetvā mātāpitaro āpucchitvā devalokameva gato, satthāpi uṭṭhāyāsanā gato saddhiṃ bhikkhusaṅghena.
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Thus, the devaputta, announcing his attainment of the noble stream-entry, grasped the point of the teaching on the Nibbāna-element without remainder, paid homage to the Blessed One, circumambulated him, showed respect to the Sangha of monks, took leave of his parents, and returned to the deva world. The Teacher, too, rose from his seat and departed with the Sangha of monks.
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Māṇavassa pana mātāpitaro brāhmaṇo pokkharasāti sabbo ca mahājano bhagavantaṃ anugantvā nivatti.
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But the brahmin Pokkharasāti, the young man’s parents, and the entire crowd followed the Blessed One before turning back.
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Bhagavā jetavanaṃ gantvā sannipatitāya parisāya imaṃ vimānaṃ vitthārato kathesi.
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The Blessed One went to Jetavana and, when the assembly had gathered, described this celestial mansion in detail.
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Sā desanā mahājanassa sātthikā ahosīti.
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That teaching was fruitful for the great multitude.
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Chattamāṇavakavimānavaṇṇanā niṭṭhitā.
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