3. Kassapa. - Một vị devaputta. Ông đến thăm Đức Phật vào một đêm khuya tại Jetavana và đọc một số bài kệ, khuyên các vị tỳ kheo hãy rèn luyện bản thân trong công việc của mình, đặc biệt nhấn mạnh đến việc tu tập Thiền định (Si46). Buddhaghosa (SA.i.82) nói rằng Kassapa đã nghe Đức Phật thuyết giảng Abhidhamma tại Tāvatimsa. Vì chỉ nghe được một phần giáo lý và không chắc chắn về lời khuyên bảo của Đức Phật dành cho các vị tỳ kheo về việc thực hành Thiền-phân-tích (Jhāna-vibhanga), Kassapa nghĩ rằng mình có thể bổ sung phần còn thiếu sót. Biết được khả năng của Kassapa, Đức Phật đã cho phép ông trình bày quan điểm của mình và bày tỏ sự đồng ý vào cuối bài thuyết giảng của Kassapa.

III. Màgha (S.i,47) (Tạp 49.16 Ma-khứu, Ðại 2,360c) (Biệt Tạp 15.11, Ðại 2,478c) 1) Tại Sàvatthi. 2) Rồi Thiên tử Màgha, sau khi đêm đã gần mãn, với dung sắc thù thắng chói sáng toàn vùng Jetavana, đi đến Thế Tôn, sau khi đến, đảnh lễ Thế Tôn rồi đứng một bên. Ðứng một bên, Thiên tử Màgha nói với Thế Tôn bài kệ:

IV. Màgadha 1) Ðứng một bên, Thiên tử Màgadha nói lên với Thế Tôn bài kệ: Vật gì chiếu sáng đời, Do chúng, đời chói sáng? Con đến hỏi Thế Tôn, Muốn nghe lời giải đáp. Bốn vật chiếu sáng đời,

Dāmali.-A devaputta who visits the Buddha at Jetavana and tells him that an arahant has to work hard for nothing. The Buddha points out to him that there is nothing left for an arahant to do. S.i.47.

Kāmada A devaputta who visited the Buddha and told him that the path of the Ariyan disciples was hard to follow and their goal hard to win. The Buddha pointed out to him that the difficult thing had been and was being accomplished (S.i.48). The Commentary (SA.i.83) explains that Kāmada had been a yogāvacara on earth, but had died before he could attain to any Fruits of the Path and that here he laments his disappointment.

1. Pañcālacanda A devaputta who visited the Buddha at Jetavana and uttered a verse to the effect that the man who understands jhāna finds room even among crowding obstacles. The Buddha corrects him, saying that those who are mindful and self possessed know the way to Nibbāna (S.i.48). This discussion forms the basis for the Pañcāla Sutta (above.) It is probably this same deva who is mentioned as a Mahāyakkha in the Atānātiya Sutta (D.iii.205) who is to be invoked by the Buddha's followers in time of need.

Tāyana A devaputta. He visited the Buddha at Sāvatthi and uttered certain verses in the hearing of the monks, telling of the necessity of following the recluse's calling with energy and sincerity. After his departure the Buddha asked the monks to learn the verses for their own good (S.i.49). The Commentary (SA.i.85) says that he was once a dissentient teacher, like Nanda, Vaccha, Kisa, Sankicca, etc., and taught some of the sixty-two views enumerated in the Brahmajāla Sutta. By the power of good deeds and by believing in Kamma, he was reborn in the heavens. Discerning from there that at length a really saving Dhamma and Order had been founded, he came to incite the Buddha's disciples.

1. Candimā, Candimasa, Canda.-The name of the devaputta whose abode (vimāna) is the moon (Canda), sometimes also called Candima. The moon is forty-nine leagues in diameter and appears in the world at the wish of the ābhassara Brahmas, who are the first inhabitants of the earth, hence its name (amhākam chandam ñatvā viya utthito, tasmā cando hotū ti) (VibhA.519; PsA.253).

4. Asama.-A devaputta who once visited the Buddha at Veluvana, in the company of Sahali, Ninka, Akotaka, Vetambarī and Mānava-Gāmiya. They were disciples of different teachers and, standing before the Buddha, each uttered the praises of his own teacher. Asama eulogised Pūrana-Kassapa (S.i.65). Perhaps Asama is the name of a class; See Asamā (1).

4. Susīma. A Devaputta. Once, when Ananda utters high praise of Sāriputta, Susīma, who is present, reflects on it and confirms all that Ananda has said. The retinue of Susīma listen enraptured, waxing wondrous, in divers colour-tones ("even as a beautiful lustrous beryl-stone of eight facets, well polished, when laid in an orange coloured cloth, shines, glows and blazes, etc.") (S.163f). It is said (SA.i.98) that Susīma had been a fellow celibate of Sāriputta.

1. Suriya. A Devaputta. Once, when he was seized by Rāhu, lord of the Asuras, he invoked the power of the Buddha, and the Buddha enjoined on Rāhu to let him go. This Rāhu did, and Suriya is spoken of as seeking Vepacitti and standing by his side, trembling and with stiffened hair (S.i.51; cf. Candimā). Suriya is one of the inhabitants of the Cātummahārājika-world (MNidA.108). Suriya and Candimā are both under the rule of Sakka, and we find Sakka asking them to stop their journeying at his behest. (E.g., when he wished the Sāmaneras Pandita and Sukha to be able to meditate undisturbed (DhA.ii.143; iii.97). See also DhA.iii.208). Suriya was present at the preaching of the Mahāsamaya Sutta (D.20). He is sometimes (PSA. 253) described as Adicca (Aditi's son). The disk of the sun, which forms Suriya's vimāna, is fifty leagues in diameter (E.g., D.iii.196).

1. Candimā, Candimasa, Canda.-The name of the devaputta whose abode (vimāna) is the moon (Canda), sometimes also called Candima. The moon is forty-nine leagues in diameter and appears in the world at the wish of the ābhassara Brahmas, who are the first inhabitants of the earth, hence its name (amhākam chandam ñatvā viya utthito, tasmā cando hotū ti) (VibhA.519; PsA.253). Candimā is also included among the Cātummahārājika devas because he lives in their world (E.g., Mahāniddesa Cty. 108). There are other devas besides Canda who dwell in the moon (D.ii.269).

Vendu. A devaputta. He visited the Buddha and asked him a question. S.i.52; SA. (i.87) calls him Venhu.

Dīghalatthi.-A devaputta who once visited the Buddha at the Kalandakanivāpa in Veluvana and spoke a verse (S.i.52). The Commentary (SA.i.87) says that Dīghalatthi (long-stick) was his nickname, referring to his great height while on earth.

Nandana. A devaputta who visited the Buddha at Sāvatthi and asked him questions regarding virtue, wisdom, etc. The Buddha answered them, and he went away satisfied. S.i.62.

1. Subrahmā. A Devaputta. He visits the Buddha at Veluvana and tells him that his heart is full of dismay. The Buddha replies that the only path out of sorrow is by way of wisdom, renunciation and restraint (S.i.53). According to the Commentary, (SA.i.88f.; DA.iii.750; MA.i.190f ), he was a devaputta of Tāvatimsa, and one day went to the Nandana Park with one thousand nymphs. Five hundred of them sat with him under the Pāricchattaka-tree, while the others climbed the tree, from which they threw garlands and sang songs. Suddenly all of them vanished and were born in Avīci. Subrahmā, discovering their destiny and investigating his own, finds that he has only seven days more to live. Full of grief, he seeks the Buddha for consolation. At the end of the Buddha's discourse he becomes a sotāpanna.

7. Sudatta. A devaputta who visited the Buddha at Jetavana and spoke two stanzas on the value of earnestness. S.i.53.

2. Kakudha.-A deva. He visited the Buddha at the Añjanavana in Sāketa, and asked him whether he experienced feelings of pleasure and sorrow. The Buddha replied that he had overcome such feelings and was utterly free, whereupon Kakudha uttered his praises (S.i.54f). The Commentary (SA.i.89) says that this Kakudha was a Brahma and that he was an attendant of Moggallāna, thus identifying him with Kakudha (3 below). He lived with the Thera in his youth, died in a Jhāna-trance and was reborn in the Brahma-world.

3. Uttara . - Một vị Devaputta đến thăm Đức Phật tại Anjanavana ở Sāketa . Ông đọc một bài kệ, và Đức Phật , trong một bài kệ khác, đã giải thích thêm lời ông vừa nói. Si54.

Một thời Thế Tôn trú ở Sàvatthi (Xá-vệ), Jetavana (Thắng Lâm), tại vườn ông Anàthapindika (Cấp Cô Ðộc). Rồi Thiên tử Siva, sau khi đêm đã gần mãn, với dung sắc thù thắng chói sáng toàn vùng Jetavana đi đến Thế Tôn, sau khi đến, đảnh lễ Thế Tôn rồi đứng một bên. Ðứng một bên, Thiên tử Siva nói lên bài kệ này trước mặt Thế Tôn:

10. Khema.-A devaputta who visited the Buddha at Jetavana and spoke several verses on the desirability of leading the good life. S.i.57.

Serī A devaputta who visited the Buddha at Jetavana and held a conversation with him regarding the giving of food. He tells the Buddha that he was formerly a king, a great giver of gifts at the four gates of his capital. Then the women of the court wished also to give, and he allowed them to give at one gate; thus some of his own gifts came back to him. Then the nobles, the army, the brahmins and the householders wished to do the same, and he allowed them to distribute gifts, each class at one gate, and the result was that his gifts were not given at all. He then decreed that out of all his revenues one half should be given away from the source and only half sent to him (S.i.57f). Buddhaghosa adds (SA.i.90) that Serī was king of Sindhava and Sodhika, and that, at each gate, he gave away one thousand pieces daily.

1. Jantu.-A devaputta. He saw a number of monks in a forest-lodge on the slopes of the Himālaya, muddled in mind, loose of speech and heedless. He appeared before them on an uposatha day and reminded them of their duties. S.i.61f.

1. Rohitassa. A devaputta. He once visited the Buddha at Jetavana and asked if one could, by travelling, reach the end of the world where there would be no birth, old age, death, etc. The Buddha said that such was not possible. The devaputta then confessed that he had, in a previous life, been a sage called Rohitassa, a Bhojaputta of great psychic powers, able in one stride to cross from the western ocean to the eastern. The Commentary (SA.i.92) adds that he would wash in the Anotatta Lake and go to eat in Uttarakuru. With such a stride, he had travelled for one hundred years, and yet failed to reach the world's end, where there was no birth, old age, death, etc. That was true, agreed the Buddha; in this fathom long body is the world, its origin, its making and end, likewise the practice which leads to such end. S.i.61f.; repeated at A.ii.47f.

1) Ðứng một bên, Thiên tử Nanda nói lên bài kệ này trước mặt Thế Tôn: Thời gian lặng trôi qua, Ðêm ngày luôn di động, Tuổi tác buổi thanh xuân, Tiếp tục bỏ chúng ta. Những ai chịu quán sát, Sợ hãi tử vong này, Hãy làm các công đức, Ðược hưởng cảnh an lạc.

2. Nandivisāla. A deva who visits the Buddha and converses with him on the nature of the body and its riddance. S.i.63; cp. ibid.,15.

Son of a Malla chief in Pāvā. He went to Kapilavatthu with his friends, Subāhu, Valliya and Uttiya, and there he saw the Twin Miracle and joined the Order, later attaining arahantship. (But see below.) At Rājagaha, Bimbisāra built a hut for him but forgot the roof. The gods prevented rain from falling till this error was rectified. Godhika and his friends had been companions in good deeds in the past, especially in the time of Siddhattha Buddha and of Kassapa Buddha. Eighty-seven kappas ago Godhika was seven times king, under the name of Mahāsena (Thag.vs.51; ThagA.i.123f; Ap.i.140).

Selā Therī. She was born in Alavi as daughter of the king: therefore she was also called Alavikā. When she was still unmarried the Buddha visited Alavī with Alavaka, whom he had converted, carrying his begging bowl and robe. On that occasion Sela went with her father to hear the Buddha preach. She became a lay disciple, but later, agitated in mind, she joined the Order and became an arahant. After that she lived in Sāvatthi. One day, as she was enjoying her siesta in the Andhavana under a tree, Māra, in the guise of a stranger, approached her and tried to tempt her. But she refuted his statements regarding the attractions of lay life, and Māra had to retire discomfited (S.i.134; Thig.vss.57-9).

1. Somā Therī. She was the daughter of the chaplain of King Bimbisāra. When she grew up, she saw the Buddha on his first visit to Rājagaha and became a lay disciple. Later she joined the Order, developed insight, and became an arahant. One day, as she was spending her siesta at the foot of a tree in Andhavana, Māra, wishing to interrupt her privacy, approached her, invisible in the air, and teased her, remarking on the "two finger" consciousness of women. (The Commentary explains that women, when boiling rice, cannot tell if it is cooked without testing it between two fingers, hence the expression). Somā rebuked him, saying that the fact of being a woman was no obstacle to the comprehension of the Dhamma. (This incident is given also at S.i.129).

Vijayā Therī She belonged to a household in Rājagaha and was a friend of Khemā. When Khemā left the world, Vijayā went to her, and, having listened to her teaching, joined the Order under her, attaining arahantship soon afterwards (ThigA.159f.; her Udāna verses are included in Thig.169 74.). She may be identical with the Vijayā, mentioned in the Samyutta Nikāya (S.i.130) a Bhikkhunī whom Māra, assuming the form of a young main, tried unsuccessfully to tempt.