“Your divan, made of gold”. This is the Third Divan Vimana.

Its story originated in Rajagaha.

It is said that a certain elder in whom the asavas were destroyed, having wandered in Rajagaha in search of alms, took his food and, when it was almost (meal-)time, desiring to take his meal approached a house whose door had been left open.

The woman who was mistress in that house and who had faith and devotion observed the state of that elder and said, “Come, sir, be seated here and take your meal”，and appointed her statelydivan, spread a yellow cloth over it and then gave it, giving it away without consideration (of the cost), and making the wish, “May this meritorious deed of mine be the cause of acquisition of a golden divan in the future.

Then the elder seated himself there, took his meal, rinsed his bowl and arose; and as he was going she said, “Sir, please make use of this seat, given away for you alone, with the aim of helping me”.

The elder, out of pity for her, accepted the divan and had it dedicated to the Sahgha.

Some time later she, come into contact with some disease, died and came into being in the realm of the Thirty-three ・・・ and so on 一 everything is to understood in exactly the same manner as already given in the exposition of the first Vimana.

For this reason it was said:

“Your divan, made of gold, lofty, goes at will with the speed of thought.

O adorned one, wearing garlands and beautifully clothed, you shine like lightning on the crest of a thunder-cloud."

Due to what is such complexion yours? Due to what is this accomplished for you here

and that there should arise whatever pleasures you heart holds dear?

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?”

That devata, her heart delighted at being questioned by Moggaliana

explained the question as asked, of what deed this was the fruit:

"This is the fruit of a trifling deed of mine due to which I am of such shining majesty;

when I was human, amongst men - in my former birth in the world of men.

I saw a monk, dustless, serene, without disturbances,

to whom I, devoted, gave a divan with my own hands.

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.

I proclaim to you, monk of great majesty, what meritorious deed I did when I was human.

Due to that am I of such shining majesty and my complexion radiates in all directions."

Now as to this purimaya jatiya manussaloke (in my former birth in the world of men) and so on in the fifth verse 一 in this connection the word jati is found with respect to that which has conditioned characteristics as in "Birth (jati) consists of two khandhas“ and so on;

"The sect (jatl) of recluses named the Niganthas“ and so forth;

it can be used with respect to rebirth as in "Whatever be the first thought that arises in the mother's womb, the first (act of) consciousness that appears 一 the birth (jati) of a (new) existence is dependent upon that and so on;

it can be used with respect to descent as in "Unchallenged and irreproachable when speaking of birth and so forth;

it can be used with respect to childbirth as in "The moment the Bodhisatta is born to), Ananda and so on;

and it can be used with respect to a (distinct) existence as in "(I remembered a variety of former habitations thus:) one birth (jatirn)y two births (jatiyo) and so forth;

here too it is to be regarded simply with respect to a (distinct) existence.

Therefore: in my former birth, in my former (distinct) existence, meaning in my immediately preceding former existence;

In the world of men (manussaloke)\ in my existence in the world of men. She speaks with reference to Rajagaha.

For it is the visible world that is meant here, whilst the world of beings is simply spoken of by means of this "amongst men“.

I saw : addasam=addakkhim (alternative grammatical form).

Dustless (virajam)\ he was dustless through being without the dusts of lust and so on.

A monk (bhikkhum): he was a monk (bhikkhum) through being one in whom the defilements had been broken up (bhinnakilesatta). He was serene through his heart being serene due to the absence, in all respects, of the dirt of thedefilements. and he was without disturbances since the workings of his mind were without disturbance.

And here the former is in each case a statement of the reason for the latter: through being without the dusts of lust and so on he was, as one in whom the defilements had been broken up, a monk; through being one in whom the defilements had been broken up. he was, due to the absence of the dirt of the defilements, serene whilst through his heart being serene he was without disturbances.

Or alternatively the latter is in each case a statement of the reason for the former: he was dustless through association with the good qualities found in monks,

he was a monk through being serene

for he was a monk with a mind that was serene due to the absence of the dirt of the defilements.

while he was serene since the workings of his mind were without disturbance.

Or alternatively he is said to be ’dustless' due to the absence of the dust of lust, 'serene' due to the absence of the dirt of hatred, 'without disturbances' due to the absence of the perplexity that is delusion,

while 'monk' is said since, being thus, he is indeed a monk in the highest sense.

I gave: add aharn—adasitn aham (resolution of compound).

A divan (pitharn): the stately-divan that was to be found in my presence at that time.

Devoted (pasanna): with a heart that was devoted by way of faith in the fruition of deeds and by way of faith in the Three Jewels.

With my own hands (sehi panihi) means that after I had prepared that divan I gave it presenting it with my own hands and not ordering another (to do this).

And here she indicates the successful attainment of the field by means of this 'a monk, dustless, serene, without disturbances, the successful attainment of a (devoted) mind by - means of this 'devoted' and the successful attainment of the means by means of this ‘with my own hands'.

Likewise by means of this 'devoted' these two good qualities of the gift are shown: that it was a gift (given) with due care and a gift that was without harm (either to herself or to others), by means of this 'with my own hands these two good qualities of the gift are shown: that it was a gift given with her own hand and a gift of something that was wanted, whilst by spreading (the divan) with a yellow cloth and by knowing that it was the proper time (for him) to be seated these two good qualities of the gift are shown: that it was a gift (given) thoughtfully and a gift (given) at the proper time 一 this is how it is to be understood.

The rest is exactly the same as already given above.