2. Devorohaṇavatthu

"The wise ones who are intent upon jhāna" - The Teacher spoke this Dhamma discourse at the door to the city of Saṅkassa concerning many devas and human beintgs.

However, this teaching originated in Rājagaha.

But the teaching begins in Rājagaha. (The story started in Rājagaha)

For on one occasion, the treasurer of Rājagaha, for the freedom from danger and for the protection of dropping of ornaments and so on due to negligence, caused [himself] to be encircled inside a netting-basket while partaking in water-sport in the Ganges River.

... put in place a net-like enclosure for the sake of releasing himself from danger and for the sake of the protection of such things such as his ornaments which slipped off because of negligence, and he set about frolicking in the waters of the Ganges River

parissayamocana - ablative tappurisa - release from danger

At that time, a red sandalwood tree, which grew on the upper bank of Ganges River and whose root was washed by the water of the Ganges River, had fallen down. It was broken up by [hitting against] the rocks here and there and scattered all over.

And then, a certain red sandalwood tree had emerged on the upper bank of the Ganges River whose roots are cleansed by the water of the Ganges River, having fallen down, being split...

Then, a piece of its branch which is the size of a water vessel, while being rubbed against the rocks and struck by the water waves, became smoothed/polished and gradually floated [downstream] covered with moss and came to be stuck at that net.

a particular branch the size of a pot, being rubbed away/ground down by the rocks and being beaten by the water waves and having become polished and smoothed, gradually being carried away, having become enveloped in moss/covered in mossy slime, having reached (the area of the seṭṭhi), it got stuck in the wicker work/netting (jāla) of the square enclosure (karaṇḍaka) [or tassa can also refer to of the seṭṭhi].

The Treasurer asked, "What is this?" Hearing the reply that it was a branch of a tree, he caused it to be brought to him and wondered, "what is the name of this (wood)?". In order to investigate (observe), he caused it to be cut with the edge of a knife.

... had it smoothed away/chipped away with a corner of an axe...

At once it was evident to him that it was a piece of lac-coloured red sandalwood.

The treasurer is neither one of right view (a follower of the Buddha) nor one of wrong view (the follower of a heretic), but one who is indifferent to both.

He thought,

“In my house there are many red sandalwood, what shall I do with this?"

And then, this thought came to him,

"In this world, there are many who claim, 'we are arahants, we are arahants', I do not see even one arahant."

In my house, I will connect (the block of red sandalwood) on a lathe, carve it into a bowl, hook it with a string and suspend it sixty cubit high in the air on a pole made of a series of bamboo and I shall declare, "if there is a worthy one (arahant), let him come through the sky and get this."

Whoever shall take that (bowl), I, together with my son and wife, will go to him as refuge.

According to the way he had thought out, he caused the bowl to be carved out and hoisted on top of pole of a series of bamboo, and said, "whoever is worthy (arahant) in this world, let him take this bowl after coming through the sky."

The six (heretic) teachers said, "This (bowl) is suitable for us, you should give it to us only."

He (the treasurer) replied, "(you all) Come through the sky and get it."

Then, on the sixth day, Nigaṇṭha Nāṭaputta ordered his disciples,

"Go to the treasurer and say this:

"This is suitable for our teacher. Do not make (our teacher) to travel through the sky due to a trifling reason. Really, give that bowl to me!"

They went and said exactly that to the treasurer.

The treasurer insisted, "Let only the one who is able to get it after coming through the sky get it."

Nāṭaputta himself wished to go and gave this idea to his disciples:

"I shall raise up one hand and one leg as if wishing to fly up , you all should say to me, 'teacher, what are you doing? Do not show to the great multitude the concealed quality of an Arahant for the sake of a wooden bowl,' then grab hold of my hands and legs and drag and cause me to fall to the ground."

He went there and said to the treasurer, "Great treasurer, this bowl is suitable for me, not suitable for others. Do not take delight in my flying in the sky for a trifling reason. Give the bowl to me!"

"Venerable Sir, get it only after flying through the sky."

Thereafter, Nāṭaputta said to his disciples, "Well then, move out of the way, move out of the way!" and after leading them away, saying, "I shall fly up to the sky!" he lifted a hand and a foot.

At that time, his disciples saying to him, "Teacher, what is this you are doing? what is the benefit by showing to the great multitude the concealed quality for the sake of a vile and inferior wooden bowl?" grabbed hold of his hands and legs, dragged and dropped him down to the ground.

what is the purpose/point (ko attho) by the concealed-quality (paṭicchanna-gunena) being shown (dassitena) to the populace (mahājanassa)?

He said to the treasurer,

"Great treasurer, these (disciples of mine) do not allow me to fly, give me the bowl!"

"Venerable sir, fly up and get it."

In this way, in six days the heretics tried but still not able to get that bowl.

On the seventh day, the thought of "We shall wander for alms in Rājagaha" arose to Venerable Mahāmoggallāna and Venerable Piṇḍolabhāradvāja. They went and stood on a flat rock. At the time of putting on their robes, some gamblers started this conversation, "Yo, in the past the six teachers wandered in the world claiming, 'we are arahants'

However, today is the seventh day that the bowl has been hoisted up and announced by the treasurer of Rājagaha, 'if there is a worthy one (arahant), let him come trough the sky to get it' but not even one has flown up to the sky and claimed, 'I am worthy (an arahant)'.

grammatical subject: ajja sattamo divaso = today is the seventh day

Today is the seventh day of (english - since) the treasurer of rājagaha saying, "..." after raising the bowl...

It has been seven days since the treasurer said...

We have had seven days of the treasurer saying...

Today it is known that there is no Arahants in the world."

literally: Today the non-existence of arahants in the world is known to us. (or: is established by us) ["no" can be genitive or instrumentative]

Having heard that speech, Venerable Mahāmoggallāna said to the Venerable Piṇḍolabhāradvāja,

"Friend Bhāradvāja, you heard the speech of these men. They spoke as if they understand well the Buddha's dispensation.

They spoke as if including the Buddha's dispensation... (pariggaṇhantā - including)

And you are possessed of great supernatural power and splendour, go and get that bowl after flying through the sky."

"Friend Mahāmoggallāna, you are the foremost in posession of supernatural power, you go and get this. However, if you are not getting it, I shall get it."

"Get it, friend!" When this was said, Venerable Piṇḍolabhāradvāja entered the fourth jhāna as the foundation for supernatural power and emerging from it, covering the flat rock three gāvuta in extent with the end of his feet, he raised it into the sky as if it is cotton wool and went about seven times above the city of Rājagaha.

It appeared as if it is a lid/cover of the city which measures three gāvutas in extent.

The residents of the city thinking, "this rock having spread over us will get us," became frightened and keeping things beginning with winnow basket on top of their heads took cover and hid here and there.

On the seventh time, the Elder split the flat rock and showed himself.

The great multitude saw the Elder and cried out, "Venerable Piṇḍolabhāradvāja, make your rock firm and take hold of it (take hold of the rock firmly), do not destroy all of us."

The Elder pushed the rock away with the end of his feet and sent it away from him.

It went and settled at just the place it should be.

The Elder stood at the top of the treasurer's house.

Having seen him, the treasurer laid down on his chest (prostrate?) and said, "Master, please come down", and he made the Elder who had descended from the sky sit down, lowered the bowl, filled it to the brim with the mixture of four medicines starting with honey (honey, ghee, sesame oil, sugar) and gave it to the Elder.

The Elder took the bowl and set out towards the monastery.

At that time, those who had gone to the forest or to empty huts did not see that miracle.

They assembled and said, "Venerable Sir, please show us the miracle too," and they followed after the Elder.

He (the Elder) showed the miracle to all those and went to the monastery.

The Teacher, having followed that (the Elder)[??], heard the sound of the great multitude who were roaring and asked, "Ānanda, whose sound is this?".

Ānanda replied, "Venerable Sir, a red sandalwood bowl had been obtained by Piṇḍolabhāradvāja after flying in the sky. This sound is in his vicinity."

Hearing this, (the Teacher) caused Bhāradvāja to be summoned and asked, "Is it true that you have done this apparently?" When he replied, "It is true, Venerable Sir," the Teacher said, "Bhāradvāja, why did you do such a thing?" and he reproached the Elder, caused the bowl to be broken up into pieces, caused that to be given to the bhikkhus for the purpose of grinding into ointment, and set down a training rule for the disciples for the non-performance of miracle.

The heretics after hearing that, "Apparently, the ascetic Gotama caused that bowl to be broken up and established a training rule prohibiting his disciples from performing miracle", thought, "The disciples of the ascetic Gotama do not transgress the training rules laid down even for reason of their lives (even at the expanse of their lives). The ascetic Gotama too shall also protect (observe) that."

Now a chance has been gained by us." (the heretics went around the steeets of the city informing this, "in protecting our own qualities, we did not display to the populace our own quality for the sake of that bowl made of wood. The disciples of Gotama, however, for the sake of that mere bowl, they did display to the populace their own spiritual quality.

The ascetic Gotama, because of his own learnedness, had that bowl broken up and laid down a training rule, now we shall only perform a miracle along with him."

King Bimbisāra hearing that statement (of the heretics) went to the vicinity of the Teacher and asked, "Venerable Sir, it seems the training rule prohibiting the performance of miracle has been laid down by you?"

"Yes, great king."

Now, the heretics are saying, "we will perform miracle together with you", what will you do now?

Is it not that the training rule has been laid down by you?

Great king, the training rule was not laid down for me, it was laid down for my disciples.

??Venerable Sir, the training rule is laid down somewhere else except you?

Having excluded yourself (tumhe, acc. the object of ṭhapetvā), the rule of training has been laid down somewhere else? (nāma - emphatic particle)

Well then, great king, here I will ask you in return regarding that only. (??)

"great king, do you have a park in your conquered land (kingdom)?

Well then, great king, I will question just (eva) you (taṃ) regarding this matter (ettha)

"I have, venerable sir"

"great king, if a general public would eat mangoes etc. in your park/garden, what would be done to him?"

Venerable sir, punishment

But do you get to eat?

Yes, venerable sir, there is no punishment for me, I get to eat (enjoy) my own property.

"great king, just as in the kingdom extending to three hundred yojanas, your authority applies, there is no punishment eating mangoes etc. in (your) own garden, (but) there is (punishment) for others; in the same way my authority too extends to 1 trillion (10 to the power of 12) universes, there is no transgression of my own established training rule, but there is for others. I shall perform miracle."

The heretics heard that and thought/consulted each other (mantayiṃsu), "now we are doomed. Apparently the training rule laid down by the ascetic Gotama is only for his disciples, not himself."

apparently (he) himself wishes to perform the miracle, what shall we do?"

The King asked the teacher

venerable sir, when will you perform the miracle?

great king, after four months have passed from now, on the full moon day of āsāḷha.

Where will you perform it, venerable sir?

great king, near Sāvatthī

But why did the teacher designate such a far place?

Since that is the place where all the Buddhas perform the miracle. Furthermore, it is also for the sake of the assembly of the great multitude that only this far place is designated

The heretics heard that, "it seems with the passing of four months from now, the ascetic Gotama will perform a miracle at Sāvatthī. Now we shall follow after him without lettin ghim go. When a certain general public saw us, he will ask, "what is this?"

Then we shall speak to him, "we have said before (vadimhā), 'we shall perform the miracle together with the ascetic Gotama'"

He is running away, we are not allowing him to run away, hence we are following him"

The teacherwent out wandering for alms in Rājagaha.

The heretics also went out just behind him and stay at his place of performing food duties (where he partake of his meal)

At the place when he stayed, in the next day they take breakfast there.

When asked by human/people "what is this?", they informed exactly as how they had thought out before.

The populace also followed thinking, "We shall see the miracle"

The Teacher gradually reached Sāvatthī.

The heretics also just went there together with him, incited followers and having obtained a hundred thousand (of money?), and they caused to build a tent with pillars made of the khadira (acacia) wood and had it covered with blue lotuses. They sat down saying, “We will perform the miracle here.”

King Pasenadi of Kosala approached the Teacher and said, “Venerable Sir, a tent has been caused to be built by the heretics. I shall also build a tent for you.”

“Enough, oh great king, there is (already) a tent-builder for me. (I have a tent-builder)”

“Venerable Sir, Excepting me, who else will be able to build it?”

“Sakka, the king of the gods.”

“But where, Venerable Sir, will you perform a miracle?”

“At the foot of the Kaṇḍa’s mango tree, great king.”

The heretics, hearing, "apparently he will perform a miracle at the foot of a mango tree", told their own followers to pull out all the young mango shoots at the place within one yojana, even if it has just sprouted that very day and threw them into the forest.

amba-potakaṃ = mango saplings

antamaso ... pi = even including ...

On the day of the āsāḷhi full moon, the Teacher entered into the city.

The royal gardener named Kaṇḍa, having seen a big ripen maggo in the middle of a certain enclosure made of leaves by red ants, and having driven away the crows who were falling onto the mango due to the greed for (attracted by) the smell and taste of that (mango), took it for the king to eat. While travelling, he saw the Teacher in the middle of the journey and thought:

"The king, after eating this mango, would give to me eight or sixteen kahāpaṇas, that is not enough to sustain my living for even one single life."

However, if I shall give this to the teacher, that inevitably will lead to my welfare for a long time."

hitāvahaṃ = conveying benefits

He offered that ripen mango to the teacher.

He turned over that ripe mango to the Teacher.

The Teacher looked at the elder Ānanda.

Then the Elder brought out the bowl given by the Four Great Kings and placed it in the Teacher's hand.

The Teacher presented his bowl (to the gardener) and received the ripen mango, and indicated his wish to sit right (?nisīdanākāraṃ) there.

ākāra = indication, gesture

... he showed an indication of sitting down

The Elder prepared the robes and gave (to the Teacher)

... prepared the seat for the Buddha by spreading the robes and probably presenting or indicating the seat to the Buddha

Then, while (the Teacher) was sitting there, the Elder filtered/strained the water, crushed the ripen mango and made into juice and offered to the Teacher.

After drinking the mango juice, the Teacher said to Kaṇḍa:

"Plant this mango seed (lit. bone) right here after removing the soil."

He did that way.

The Teacher washed his hand above that.

Just as the hand was being washed, a mango tree grew up with a trunk the size of a plough head and fifty cubits in height.

hatthe dhovita-matte yeva = as soon as his hands are washed matta = merely

In each of the four directions and one above, in total five big branches of fifty cubits appeared.

It (the tree) instantly became covered with flowers and fruits and at each place a cluster of ripen mangoes occurred.

The bhikkhus coming afterwards just ate the ripen mangoes and left.

The king hearing, "apparently such a mango tree had sprung up", decreed, "do not let anyone cut that" and put in place protection (for the tree).

Moreover, as it was planted by Kaṇḍa, it is known precisly as kaṇḍa mango tree.

The gamblers too having eaten the ripen mangoes, said, "hey wicked heretics! Thinking, 'apparently the ascetic Gotama will perform a miracle at the foot of the Kaṇda mango tree', all the mango shoots within one yojana had been uprooted by you all including even those that had sprouted that very day. This is THE Kaṇda mango tree!" And they (the gamblers) struck them (the heretics) with the left over mango seeds.

Sakka commanded the wind and rain-cloud deva, "After uprooting the heretics' tent, caused them to be thrown into cesspool (excrement ground).

He did that way.

Then commanded also the sun deva, "draw out (?nikaḍḍhanto) the sun disk and scorch (them)"

.. bring down the edge of the sun and burn them...

He did so.

Again commanded the wind and rain-cloud deva, "Go and stir up a whirlwind!"

He did that way and scattered with swirls of dust onto the bodies of the heretics which were dripping with sweat.

PTS edition v.l. rajovuṭṭhiyā = with a rain of dust

They became just like bronze clay.

Also commanded the rain-cloud, "Cause great drops of water to fall."

He did so.

Then their body/bodies (singular as a collective noun) became like variegated cows.

The Nigaṇṭhas became ashamed/embarassed and fled in exactly the direction/place that each of them was facing.

sammukha-sammukha -- each facing ṭhānena - the instr, here carries the connotation of in that direction - e.g. yena Bhagavā tenupasaṅkami....

As they were running away thus, a certain farmer who was a follower of Purāṇa Kassapa thought, "now it is time for the performance of miracle of my masters (ayya - noble ones, from ariya). I will go and see the miracle." After releasing the ox and taking hold of the pot of rice-gruel brought along early in the morning as well as a rope, he was coming when he saw Puraṇa running away in the aforesaid manner and asked, "Venerable Sir, today thinking, 'I will see the miracle of my masters' I have come, where are you going?"

"What is the point of a miracle to you? (lit. What with the miracle for you?) Give me this pot and rope."

He (Puraṇa Kassapa), after taking the pot and rope given by his follower, went to the river bank, tied the pot to his own neck with the rope, feeling ashamed and without saying anything, jumped (fell) into the lake (river?) causing water bubbles to rise up. He passed away and was reborn in the avīci hell.

Sakka created a jewelled walking path in the sky.

One end of that (walking path) was at the eastern edge of the universe while the other was at the western edge of the universe.

In the evening (lit. the time when the shadow is increasing), when an assembly had gathered 36 yojana in extent, (locative absolute) the Teacher thought, "now is the time to perform the miracle" and got out from the fragrant chamber and stood at the entrance to the fragrant chamber.

At that time, a non-returner female lay disciple endowed with supernatural power named Gharaṇī approached and said, "Venerable Sir, when a daughter like me is present, there is no tiring duties for you (no need to tire yourself). I shall perform the miracle.".

"Gharaṇī, what will you do?"

"Venerable Sir, within one interior of a universe (inside one universe), after turning the great earth into water, I will dive into it like a water bird, and emerge to show myself at the eastern edge of the universe. In the same way at the western, northern, southern edges of the universe and in the centre."

The public seeing me and saying, "who is this?", they will say "this is Gharaṇī. To this extent is this power of a woman, what then will be the power of the Buddha be like?"

In this way, the heretics without even seeing you will run away."

Then the Teacher said to her, "I know your ability to perform such miracle, Gharaṇī. However, this basket of flower garlands is not made/bound for your sake" and rejected her.

She thought, "The Teacher does not grant me permission. Certainly, there is someone else who is able to perform a higher/better (higher and higher - uttaritaraṃ) miracle than me," and stood to one side.

The Teacher too thinking, "In this very way their quality will become evident" and thus (the other disciples) will roar (PTS edition: plural:nadissanti) a lion roar in the midst of the assembly to the extent of 36-yojana," asked yet others,

"what miracle will you be performing?"

They roared a lion roar standing exactly in front of the Teacher, "We will perform such and such, Venerable Sir."

... I will take on my shoulder/back the great rose-apple tree which has become the flag of the jambudīpa, after shaken it, taken chunks of the great rose-apple, and I shall make the assembly eat it (I shall give it to eh people in this assembly to eat); and also I shall take the flowers of the coral tree and worship you. (use these flowers as an active worship of the Buddha).

.. having shown the audience 12 leagues around and having become a universal monarch surrounded by a crowd which is 36 leagues in circumference, and I shall come here and pay my respect to you...

.. I am going to put Mount Sineru, the king of mountain, between my teeth (i.e. bite it) and I am going to eat it like a bean (māsa), a mustard seed (sāsapa) a seed (bīja)...

.. I am going to roll up this great earth like a reed mat (a mat made of reed; kaṭa = mat, sara = reed) and lay it down between my fingers...

... rotating (pativattetvā) this great earth like a potter's wheel and I shall cause the public to eat the essence of this earth (pathavi-ojaṃ)...

... having put the earth in my left hand, I shall established all these creatures in my right hand in another continent...

I will make sineru like the ferry-wheel of an umbrella and picking up the great earth, I will put in on top of it, and taking it in one hand like a monk with an umbrella in the hand, I shall walk to and fro in the sky...

.. "I suppose (maññe) the Teacher knows somebody capable of performing a miracle greater than mine" and stood to one side

"This basket of garlands was not put together for the sake of you, Moggallāna."

I have a burden which has no equal, but there does not exist another person capable of carrying my burden

this is not remarkable that now there is no one capable of carrying my burden

First, the Teacher said to the Elder Moggallāna:

Moggallāna, you should teach the dhamma to this assembly, (and) Culanathapindika will provide food”.

Therefore, in that three months, only/just Culanathapindika provided to that assembly sustenance -- rice and porridge, hard food, betel nuts, sesame oil, perfume, garlands/flowers, and ornaments.

The great Mahamoggallāma preached the dhamma and he answered the questions asked by all those who had come (lit. coming and coming) for the sake of watching the miracle.

The gods of the 10,000 world spheres surrounded the teacher while he’s gone for the rainy season on the Yellow-stoned throne for the purpose of teaching to his mother the Abhidhamma.

That’s why it’s said:

When the Buddha, the greatest of men dwelled

in Tavatimsa on the Yellow Stone at the foot of the Coral tree,

the gods in the 10 world realms, having gathered together,

venerated to the perfectly enlightened one dwelling on the top of Mt. Sineru (emending nāgamuddhani to nagamuddhani)

There is no god who shines with the complexion/beauty of the perfectly enlightened one,

The perfectly enlightened one shines surpassing all the gods.

While he was seated, having conquered all the gods through his own body lustre, his mother having come from (her) mansion in Tusita , sat down on his right side.

The god Indaka, having (also) come, sat down on his right side; Ankura sat on his left side.

When the powerful devas had gathered, he (ankura) had to make way/depart and got the space/spot (to sit) at a place 12 yojanas away. (But) Indaka sat right where he was.

The Teacher, having observed both of them, wishing to made known the state of great result of almsgiving to individuals worthy of receiving alms in his own dispensation, said thus,

"Ankura, in between the long time to the extent of ten thousand years you have been offering great gift after making a row of oven, now coming to my assembly, you could only gain a place 12 yojanas away, what is the reason for this?"

Moreover this is said,

And this has also been spoken

The perfectly enlightened one, having observed both ankura as well as indaka,

Honouring those worthy of receiving offering, said this speech.

Great offerings have been offered by you, Ankura, for a long period of time,

You are seated far away, come to my presence!"

That sound reached the surface of the earth

Everyone in that assembly heard that.

Saying thus,

(locative absolute) When it has been spoken thus:

Ankura, being exhorted and because of being well-trained, said this,

What is the point of my gift, (the gift) which is void of a worthy receiver?

(lit. By this dāna what for me?)

That yakkha/deva (PV-A glosses yakkho with devaputto) Indaka, having offered this little offering

Outshines us, like the moon in the midst of stars.

Herein, dajjā means having given (datvā)

When this was said, the Teacher said to Indaka,

"Indaka, you are seated on my right side, why are you sitting there without even having to make way?"

"Venerable Sir, I have gained the accomplishment of a worthy receiver as if a farmer sowing very few seeds in a fertile field" augmenting (Alex: illustrating) the worthy receiver, he said,

Just like (yathā) seed even though abundant when sowed on a barren field

There is no great fruit/result, neither does it please the farmer.

The fruit neither turns out to be abundant, nor does it satisfy the farmer.

In exactly the same way, a great offering established on those who are unvirtuous,

In exactly the same way, even when a lot of gift is established in people of poor virtue

there is no great fruit/result, neither does it please the donor.

Just as planting only few seed on a fertile field

Just like just a little bit of seed planted in a good field

if properly watered, the resulting fruit satisfies the farmer

Similarly, in those endowed with virtue, endowed with such quality (or tādīsu separatefrom guṇavantesu - endowed with quality and thusness)

Only a little of service done, there is merit of great result.

But, What are his past deeds?

Apparently, he caused alms-food that he brought along for himself to be given to the Elder Anuruddha when he came in to the village for alms.

Apparently, he caused his own (attano ābhataṃ) alms (bhikkaṃ) to give (dāpesi - caus in aorist sense) with a laddle (kaṭacchu) to the Elder Anuruddha when he has entered into the village for alms. [a spoonful of alms food]

Even while the Teacher was residing in the deva world, they (the bhikkhu disciples of Ven Sāriputta) became the masters of the seven books of Abhidhamma.

That assembly, which is 36 yojanas in circumference, thinking “seven days from now (now the seventh day) will be the great invitation”, (now will be the great-invitation on the seventh day) approached the Elder Mahāmoggallāna and said,

“Oh Venerable Sir, it is appropriate to inform/make known/acknowledge (saññātuṃ?) the day of the descent of the Teacher. For not having seen the Teacher, we will not go.”

The Venerable Mahāmoggallāna heard that speech and said, “Well then, friends” and right there, dived into the earth and went to the foot of Mt Sineru. Determining, “let the assembly see me ascending (Mt Sineru)”, he ascended through the middle of Sineru, his form appearing just like yellow thread strung through a crystal jewel.

The people looked at him (and counted), “he has ascended one yojana, he has ascended two yojanas”.

The Elder, having ascended as if throwing himself up with his head at the feet of the teacher, paid respect and said thus,

“Venerable Sir, the assembly wishes to go only after seeing you. When will you descend?”

“Oh Moggallāna, but where is your elder brother, Sāriputta?”

“Venerable Sir, he has entered/spent vassa at the city of Saṅkassa.”

Those wise ones who are intent upon jhāna, and delighting in renunciation and peace,

Even the devas are longing for them, for the Perfectly Enlightened Ones who are endowed with mindfulness."

Herein, ye jhānapasutā means those intent upon these two types of jhāna, meditation on characteristics (vipassanā) and meditation on object (samādhi), through (the five ways of mastery of) adverting, attaining, determining, emerging and reflecting.

The sense should be more like:

Not taking out a single grain of sand from the Ganges (or a drop of water, or a particle of earth) for every question that I answered, but if each one of the grains of sand in the Ganges etc. are put aside at one place for every hundred, thousand, hundred-thousand of questions answered by me, the grains of sand in the Ganges etc. would be exhausted sooner, and yet my answering of the questions would not get exhausted.

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Dhammapada-aṭṭhakathā

Dhammapada-aṭṭhakathā