Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(107):Dhammasava
Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids.
Commentary (Atthakatha) By Acariya Dhammapala
Note: 'C' in Pali text is pronounced as 'ch' as in 'China'.
Chapter I.
Single Verses[]
107. Dhammasava[]
Reborn in the kingdom of Magadha in a brahmin's family, and impelled by maturity of conditions, he preferred the religious to the household life. Seeking the Exalted One(Buddha) on the South Hill,[1] he heard him teach the Path(Dhamma), upon which he entered the Monk’s order, and in due course became an arahant(enlightened). And reflecting with joy upon his career, he broke forth in this saying(gatha), confessing aññā(supreme attainment):
[107] Pabbajiɱ tulayatvāna agārasmānagāriyaɱ,||
Tisso vijjā anuppattā kataɱ buddhassa sāsanan' ti.|| ||
[107] I pondered well, then sought the life that lay
Beyond the walls and bonds of household life.
The Threefold Wisdom have I made my own,
And all the Buddha's ordinance is done.[2]
[1] Dakkhiṇagiri (Vinaya Texts, ii. 207, n. 2).
[2] Ps. XXIV.
1.11-7 [107] Commentary on the stanza of Dhammāsavatthera[]
The stanza starting with pabbajiṃ tulayitvāna constitutes that of the venerable Thera Dhammāsava. What is the origin? It is said that this one was a brahmin named Suvaccha, at the time of the Blessed One Padumuttara(Buddha). He was proficient (pāragū) in the three vedas, saw the fault (dosa) of family-life (gharāvāsa), renounced the world, became a hermit-recluse, had a hermitage built in a forest region amidst mountains and took up his abode along with many hermits. Then, being desirous of making him plant the seed of good deed, the Blessed One Padumuttara stood in the sky near his hermitage, and showed him the miracle of magical power (iddhipāṭihāriya). On having seen that miracle, he became pious-minded and being desirous of making reverential offering, he had nāga flowers plucked. The Master took His departure after making His remark thus:– “Sufficiently fit is this much of seed of good deed for this hermit.” That merit caught hold of the flowers, scattered them down on the path of going of the Master, stood with his clasped hands raised, making his mind piously pleased. On account of that act of merit, he came to be reborn in the divine world and wandering about his rounds of repeated rebirths but in excellent existences (sugati) now and then (aparāparaṃ), was reborn in a brahmin family, in the kingdom of Magadha, when this Buddha arose. Having gained the name Dhammāsava, on having attained the age of intelligence, he found out, on being urged by his prosperity of cause (hetu-sampatti), the disadvantage in household life and advantage in monkhood, approached the Blessed One, who was residing at Dakkhināgiri, (the south hill), listened to His teaching of the truth (dhamma), aptly gained pious faith, became a monk, did the duty of developing spiritual insight (vipassanā) and attained Arahantship but before long. Hence, has it been said in the Apadāna:–
“A brahmin proficient (pāragū) in
brahmin lore (manta), known by the
name of Suvaccha, lived in a hill,
surrounded by (purakkhato) his own
pupils.
That Conqueror named Padumuttara, the
worthy recipient of sacrificial offer-
ings (āhuti),being desirous of pulling
me up (maṃuddharityṃ), came to my pre-
sence.
In the sky, He walked to and fro, and
made Himself shine and fragrant with
fumes (dhūpāyati). On having come to
know of my cheerfulness (hāsaṃ), He
departed in the direction of the east
(pācīnamukho).
On having noticed that wonder (acchariya),
strange and hair-bristling, I collected
nāta flowers and scattered then down along
the path by which He had proceeded (gata).
It was a hundred thousand aeons (kappa)
ago, that I scattered down the flowers.
On account of that pious pleasure of my
mind, I did not have to spring up in any
evil existence.
Thirty one hundred aeons (kappa) ago, I
became a monarch Mahāraha (much worthy),
a very strong world-king, endowed with
seven sorts of gems.
My depravity had been burnt. …
Buddha’s instruction had been carried
out.”
Having, however, attained Arahantship, he reflected on his own proper attainment (paṭipatti), became delight and spoke a stanza, by way of his joyous utterance (udāna).
107. “I became a monk after having weighed
(tulayati) and come out from the house-
hold life. Three forms of super-science
(tissovijjā) had I duly achieved;
Buddha’s instructions had been carried
out.”
There, Pabbajiṃ tulayitvāna means: having investigated (vicāretvā) and examined (vīmaṃsitvā) by means of such wisdom as has become a balance (tula), the disadvantage (ādīnavaṃ) in the household life in such a manner as: “Narrow and dusty path (rajapatho) in the household life” and so on, and the disadvantage in sensual pleasures (kāmesu) in such a manner as “sensual pleasures are not enjoyable (appassādā), much miserable (babu dukkhā) and tremendously troublesome (bahupāyāsā), and in opposition to it (tappaṭipakkhato) the advantage (ānisaṃsaṃ) as well, in renunciation (nekkhamme); thus, is the meaning. The rest is but in the manner said already (heṭṭhā). This self-same stanza was also the making manifest of the aññā(attainment) (Arahantship) of the Thera.
The Commentary on the stanza of the Thera Dhammāsava is complete.