Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(11):Gavaccha the Younger
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
Part II[]
11. Gavaccha the Younger[]
Reborn as a brahmin(priest) at Kosambī, and hearing the Exalted One(Buddha) preach, he entered the Monk’s order. At that time the bhikkhus(monks) of Kosambī had become contentious.[1] Then Gavaccha the Less, not taking part with either side, remained firm in the Exalted One(Buddha)'s discipline(teaching), and developing insight, attained to arahantship(enlightenment). And seeing in the bhikkhus(monks)' quarrelsome tastes what might have been the downfall of his own good, he reflected with joy and enthusiasm on his own contrasted state, saying:
[11] Pāmojjabahulo bhikkhu dhamme buddhappavedite||
Adhigacche padaɱ santaɱ saŋkhārūpasamaɱ sukhanti.|| ||
[11] Abundantly this Monk did rejoice,
For the blissful truths the Buddha has revealed
Are his, and he has won the Path of Peace,
And his the bliss where worldly cares are stilled.
[1] They seem to have been incorrigibly so, in spite of the Buddha s earnest and repeated teachings (Majjh., i. 320 ff., 513).
1.2 Second Chapter
1.2-1[11] Commentary on the stanza of
Cūḷavaccha Thera[]
The stanza starting with Pāmojjabahulo constitute the stanza of the veneravle Thera Cūḷavaccha. What is the origin. It is said that he was reborn in a poverty-stricken family at the time of the Blessed One Padumuttara and earned his livelihood by means of serving others for wages (bhati). On having seen a Thera named Sujāta, the disciple of the Glorious One, who was in search of dust-heap rags (paṃsukūla) he became pious-minded, approached the Thera, offered clothes (vattha) and paid his homage with five kinds of proper postures (pañcapatiṭṭhita). On account of that act of merit, he exercised divine sovereignty for thirty three times. For seventy seven times he became a world-king; for many an occasion he became a regional ruler. Wandering about his rounds of repeated rebirths in this manner, among divine and human beings, he became a monk as and when the dispensation of the Glorious Buddha Kassapa was waning, performed his duties of a monk, all-round turned out to be now and then among gods and men for an interim period of a Buddha (buddhantara), and was reborn in a brahmin family at Kosambī, at the time of our Blessed One. His name was Cūḷavaccha. On having come of age, he arrived at proficiency in all sorts of science of the brahmins, heard about the qualities of Buddha, became pious-minded and approached the Blessed One, who taught the truth (dhamma) to him. Since he became the proper gainer of pious faith, he renounced the world(became monk), received the upasampadā ordination, finished doing his preliminary duties, collected the mental exercise (kammaṭṭhāna) suitable to his conduct and lived developing the same. On that particular occasion, however, the bhikkhūs of Kosambī had picked up a quarrel (bhaṇ̄dana). At that time, the Thera Cūḷavaccha did not take the points of view (laddhi) of both (the sections of) bhikkhus(monks), but stood abiding by the instructions given by the Glorious One, developed clear insight (vipassanā) and attained Arahantship. Therefore, it has been said in the Apadāna:–
The disciple of the Glorius Buddha
Padumuttara, Sujāta, by name, wandered
about at that time amidst rubbish, in
search of rags for robe (paṃsukūla).
In the city of Haṃsavatī I was a wage-
earner to others; after having offered
nearly half (upād̄dha) my clothes (dussa)
I paid my homage on my head.
On account of that act well performed
as well as my volitional (cetanā) self
determination (paṇidhi) I reached Tāvatiṃsa
heaven on my having forsaken my human body.
For thirty-one times I was divine-king
and I exercised divine sovereignty; for
seventy seven times also, I became a world-
king.
For plenty of occasions (vipula) was
regional rulership (for me), numerically
incalculable.
Due to donation of half my clothes, I
did feel glad with no danger from any
where.
Should, now, I so desire, I would cover
the entire space along with hilly mountains
reaching up the sky (kānanaṃ); this is the
fruition of (offering) half my clothes.
It was a hundred thousand aeons ago
that I offered my charity then, I do
not remember any disaster (duggati)
ever since; this is the fruition of
(offering) half (my) clothes.
My depravity (kilesa) had been burnt
entirely; … Buddha’s instruction
had been carried out.
Then, after having attained Arahantship, the Thera Cūḷavaccha became spiritually remorseful (dhammasaṃvega) on having seen the ruining of their own welfare of those bhikkhus(monks) who took special delight in quarrelling, and having reflected upon his own distinguished attainment, recited a stanza, starting with “pāmojjabahulo” by way of zest and delight.
11. There, the expression pāmojjabhulo is to be construed as: was of abundant joy by way of becoming especially delighted in transcendental good deeds of dhamma over excellently all-round pure precepts (sīla) and absence of bad conscience (vippaṭisāra). Therefore, is has but been stated thus:– “Dhamme Buddhappavedita. There the expression dhamma connotes: the thirty seven items contribution to Bodhi (bodhipakkhiya dhamma) or the nine numbers of transcendental truths (lokuttara dhamma). That, indeed, is known as excellently (sātisayaṃ) explained (pavedito) by Buddha because of the fact that it was made manifest by means of such teaching (desanā) as had been exalted and standardised by the omniscient Buddha himself. Here is but obtainable the truth taught (desanā dhamma) also, because of the condition of means of achievement of it, however. The expression padaṃsantaṃ is to be construed as:– he said with reference to nibbāna. Indeed, such a bhikkhu(monk) but obtains and achieves sukhaṃ, nibbāna bliss, because of absolute happiness and saṇkhārupassamaṃ (tranquility of actions) because of the condition of calmness of entire entity of actions (saṇkhāra) which is the tranquil path and peaceful portion (koṭṭhāsa). Indeed, a bhikku(monk), whose moral precepts are all-round pure, because of the absence of inconsistancies (vippaṭisāra), being bountiful of joy and devotedly engaged in the good dhamma, as well as being bound towards clear emancipation (vimutti) attained all kinds of prosperity. (Such an eventuality as this is) according as what Buddha said: “O Ānanda! Moral percepts are good deeds which have the benefit of not being inconsistent (vippaṭisāra); freedom from inconsistencies is conducive towards the benefit of being joyous” and so on. In other words, pāmojjabahulo means:– abundantly joyous in connection with three ‘gems’ thus:– the Blessed One is properly self-awakened Buddha, the truth (dhamma) is properly taught, the clergy (Saṅgha) is devoted to proper practice (suppaṭippanna). There, however, what also does he who is bountiful of joy do? He said: “Dhamme*****Page 125 (is the truth, dhamma, made known by Buddha” and so on. Indeed, to one who is endowed with pious faith every prosperity becomes but handy (hatthagata) because of the proper occurrence but easily of proper attainments (paṭipetti) of such achievements as living together with good people (sappurisasaṃsevana), listening to the good truth (saddhamma), wise mindfulness (yoniso manasīkāra) and righteousness according to the truth (dhammānudhamma). Accordingly (Buddha) said thus:– One, in whom pious faith (saddhā) had sprung up (jāto) makes his approach; as he approaches he attends upon to serve (payirupāsati) and so on.
The Commentary on the stanza
of the Thera Cūḷavaccha
is complete.
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