Dighanikaya 21.353

21.353

Sīlesu paripūrakārinīti pañcasu sīlesu paripūrakārinī. Itthittaṃ virājetvāti itthittaṃ nāma alaṃ, na hi itthitte ṭhatvā cakkavattisiriṃ, na sakkamārabrahmasiriyo paccanubhavituṃ, na paccekabodhiṃ, na sammāsambodhiṃ gantuṃ sakkāti evaṃ itthittaṃ virājeti nāma. Mahantamidaṃ purisattaṃ nāma seṭṭhaṃ uttamaṃ, ettha ṭhatvā sakkā etā sampattiyo pāpuṇitunti evaṃ pana purisattaṃ bhāveti nāma. Sāpi evamakāsi. Tena vuttaṃ – ‘‘itthittaṃ virājetvā purisattaṃ bhāvetvā’’ti. Hīnaṃ gandhabbakāyanti hīnaṃ lāmakaṃ gandhabbanikāyaṃ. Kasmā pana te parisuddhasīlā tattha uppannāti? Pubbanikantiyā. Pubbepi kira nesaṃ etadeva vasitaṭṭhānaṃ, tasmā nikantivasena tattha uppannā. Upaṭṭhānanti upaṭṭhānasālaṃ. Pāricariyanti paricaraṇabhāvaṃ. Gītavāditehi amhe paricarissāmāti āgacchanti.

“Fulfiller of moral virtues” means a fulfiller of the five moral precepts. “Having lost desire for womanhood”: womanhood is indeed adequate [as an existence], but remaining in womanhood one cannot experience the splendour of a wheel-turning monarch, nor the splendours of Sakka, Māra, or Brahmā; nor can one attain solitary enlightenment or full awakening—in this way she lost desire for womanhood. “This state of manhood is great, noble, supreme; standing here, one can attain these attainments”—thus she developed manhood. She too acted in this way. Therefore it was said: “Having lost desire for womanhood, having developed manhood.” “The low realm of the gandhabbas” means the low, inferior company of gandhabbas. But why were they, whose moral virtue was purified, reborn there? Because of their former attachment. For it is said that previously this was their dwelling place, so through the power of attachment they were reborn there. “The service hall” means the hall of attendance. “Attendance” means the state of serving. They come [thinking,] “We will attend upon them with song and music.”