"Your boat with golden awnings”. This is the Third Boat Vimana1.

How did it originate?

The Lord, who was conducting a tour of the countries about accompanied by a large order of monks, reached (the path)2 leading towards the brahmin village named Thuna in the country of Kosala3.

The brahmin householders of Thuna came to hear, "It is said that the recluse Gotama has arrived in our villagesettlement".

Now the brahmin householders of Thuna, who lacked devotion, were of wrong view and by nature mean, thought, 44If, having entered this village, the recluse Gotama should stay two or three days he might establish all the people in his word, whereupon [46] the Dhamma of the brahmin would find no support”. Endeavouring to prevent the Lord from staying4 there they removed the boats stationed at the river fording places and rendered causeways and bridges useless5. Similarly they concealed the wayside watering places, the resthouses6 and pavilions and except for one well, concealed all the other wells by filling them with grass and so on.

For this reason it is said in the Udana: "Then the brahmin householders of Thuna filled the well up to the rim with grass and chaff7 saying, 'Don't let those shaveling recluses drink8 any water!”'" 9.

The Lord came to know of this alteration of theirs and, having pity on them, crossed the river through the air accompanied by the order of monks and then went on his way,in due course reaching the brahmin village of Thuna.He stepped off the path and seated himself on the seat appointed (for the purpose) at the foot of a certain tree.

And at that time a good many women carrying water passed by near10 to the Lord.

Now in that village an agreement had been made that if the recluse Gotama were to come there no one should go out and meet him and so on11 whilst when he came to a house12 almsfood was not to be given either to him or to his savakas.

Therein the servant-girl of a certain brahmin, who was going along taking water in a pitcher, saw the Lord seated surrounded by the order of monks and, as she realised that the monks were tired and parched through the fatigue of the journey, became devoted in heart desiring to give them water thinking, "Even if these13 village-dwellers remain resolute in the agreement they have made that nothing is to be given to the recluse Gotama nor any homage paid - in spite of this being so, were I, having gained these who are worthy of donations who are such superb14 merit-fields, not to act towards my own support with a mere gift of water even, when would I be released from this miserable life? Gladly let my master, and all these13 village-dwellers even, bind or kill me 一 I will still give a gift of water with respect to such a merit-field!n [47] Having made this resolve and though the other women carrying water were trying to prevent her she, without regard for her life15, lifted down the water-pitcher from her head and, grasping it with both hands, placed it to one side and, full of joy and happiness, approached the Lord, saluted him with the fivefold prostration and invited him (to partake of) the water.

The Lord surveyed16 her devotion of heart and, helping her, strained the water17, washed his hands and feet and then drank the water. The water in the pitcher did not diminish.

When she saw this she again with devoted heart gave it to a monk - then likewise, to one after another in turn18, she gave it to all of them even. And still the water did not diminish.

Overjoyed she went towards her house with her pitcher as full as ever19.

When her lord, who was a brahmin, heard that she had given water he said, “This one has broken the rule of the village and I am blamed", and, flaring up and spluttering20 with anger, flung her to the ground and struck her with his hands and feet.

Through this attack she reached the end of her days and came into being in the realm of the Thirty-three where there arose for her a vimana similar to that mentioned in the First Boat Vimana.

Now21 the Lord addressed the venerable Ananda saying, “Come now, Ananda, fetch me some water from that well”.

The elder said, "At present the well has been polluted22 by the people of Thuna, Lord; it is not possible to fetch water".

The Lord ordered him yet a second and a third time.

On the third occasion23 the elder took the Lord's bowl and headed towards the well.

As the elder was going along the water in the well filled up, brimmed over and flowed all about.

All the grass and chaff floated up to the top24 and went away of its own accord. By means of that ever-increasing flow of water other watering places were filled and by its surrounding that village the region around that village [48] became submerged25.

When they saw that miracle the brahmins, their hearts filled with wonder and surprise, begged forgiveness from the Lord. At that very instant the flood of water disappeared26.

They provided the Lord27 and the order of monks with dwelling-places28, invited them for (a meal on) the following day and on the next day prepared a great almsgiving and waited upon the order of monks with the Buddha at its head29 with choicest foods both hard and soft; and when the Lord had finished his meal and removed his hand from the bowl all the brahmin householders30 of Thuna sat down around him paying homage.

Now at that time that devata, who had been reflecting upon her excellence and was pondering its cause, realised that it was that gift of water. Filled with joy and happiness she thought, “Come, I will (go and) salute the Lord right now and31 make manifest in the world of men the lofty fruition of even the most trifling services done to those who have rightly trodden the path", and32, filled with endeavour she arrived, surrounded by her retinue of a thousand nymphs, still accompanied by her vimana together with its park and so on, with the great iddhi of a deva and with the great majesty of a deva33 whilst that body of people was still looking on, dismounted from her vimana, approached the Lord, greeted him and then stood holding up an anjali salute.

Then the Lord, desiring to explain at first hand the fruition of deeds to that company, questioned her with four verses:

1. "You stand, lady, having embarked into your boat with golden awnings; (then) you plunge into this lotus pond and pick a lotus with your hand.

2. Your residences are pinnacled houses divided into equal portions; dazzling34, they shine forth throughout the four directions.

3. Due to what is such complexion yours? Due to what is this accomplished for you here and that there should arise whatever pleasures your heart holds dear?

4. I ask you, devi of great majesty, what meritorious deed you did when you were human? Due to what are you of such shining majesty and your complexion radiates in all directions?” [49] Those performing the rehearsal said:

5. That devata, her heart delighted at being questioned by the Buddha himself, explained the question as asked, of what deed this was the fruit. These are the verses giving her reply:

6. "When I was human, amongst men 一 in my former birth in the world of men35 - I saw some monks who were parched and tired; summoning up (energy) I gave them water to drink.

7. Truly, he who, summoning up (energy), gives water to drink to those tired36 and thirsty - for him there will be rivers of cool water abounding in flowers and many white lotuses.

8. Water-courses will flow around37 him at all times - a river of cool water strewn with sand; there will be mango trees and sala trees, tilakas and rose-apples, uddalakas and trumpet flowers in full blossom.

9. This best of vimanas, exceedingly shining, is thus meet with such sections of ground; this here is the result of that deed 一 those who have performed meritorious deeds will receive such as this.

10. My residences are pinnacled houses divided into equal portions; dazzling34, they shine forth throughout the four directions.

11. Due to that is such complexion mine. Due to that is this accomplished for me here and that there should arise whatever pleasures my heart holds dear.

12. Due38 to that am I of such shining majesty and my complexion radiates in all directions; this is the fruit of that deed of mine 一 the Buddha drank the water for my sake39n.

Herein:

1. Although when the Lord questioned her that devata did not at that time stand having embarked into the boat, did not plunge into the lotus pond nor [50] pick a lotus, yet since she does act in this way, being urged on by the majesty of her deed and being constantly attached to diversion in the water, this is thus40 said as an indication of the fact that her performance (of these things) is without interruption. And not only is this the meaning just here 一

it is also to be regarded in just this same way in the above instances too41.

2. Are pinnacled houses (kutagara): possess banners tied to their roof-ridges that arc made of jewels42.

Residences : nivesa=nivesanani (alternative grammatical form43), meaning chambers.

For this reason he said udivided into equal portions”.

For they appear to have been divided equally into four rooms as though each were a replica of the other and, through having the same measurements44, are as though they had been divided into equal portions.

Dazzling (daddallamana): flashing forth in the extreme.

They shine forth (abhanti): they light up by means of the network of rays (issuing) from their gems, jewels and gold45.

6. Some monks (bhikkhu): she speaks with reference to the order of monks with the Buddha at its head46.
7. Of mine/my (mama): this refers to the former and to the latter47: '(that) deed of mine (mama)' and for my (mama)48 sake 一 this is how it should be construed49 here.

Drank the water (udakam apayi50): this is the gift of water that was spoken of. That which is this heavenly excellence, this is the fruit of that meritorious deed, since the Buddha, the Lord, who is in this world with its devas chief of those worthy of donations, drank the water given by me for my sake.

The rest is exactly the same as already given51.

The Lord, performing that Teaching on Dhamma which (the Buddhas) have themselves discovered, made visible the (Four) Truths to that devata whose heart was thus devoted.

At the culmination of that Teaching that devata was established52 in the sotapatti-fruit. That Teaching on Dhamma was of benefit to the company assembled there too53.

The Exposition of the Third Boat Vimana is concluded.