Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(23):Gosala
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[]
23. Gosāla[]
He was born in this Buddha-age in a wealthy Magadhese family. He came to know Soṇa-Kutikaṇṇa;[1] and when he heard that the latter had left the world(for monkhood), he grew agitated, and thought: 'If he who has so great an estate shall leave the world(for monkhood), why not rather I?' And entering the Monk’s order, he took for exercise the subject of ethical conduct,[2] and seeking a suitable place, lived on the uplands not far from his native village. Now one day his mother, who daily donated alms, gave him, on his round, rice-porridge prepared with honey and sugar. This he took and ate in the shade of that hill under a bamboo thicket. With bowl and hands washed, and refreshed by the appropriate treatment offered to him, he put forth insight without toil and, with mind intent on [28] the ebb and flow of all things, attained the topmost meditation of the Paths, winning arahantship(enlightenment), with mastery of the form and meaning of the doctrine. Desirous to go up to the hilly region that he might live in bliss while he lived, he made known his own experience in this verse:
[23] Ahaɱ [5] kho veegumbasmiɱ bhutvāna madhupāyasaɱ||
Padakkhiṇaɱ sammasanto khandhānaɱ udayabbayaɱ||
Sānuɱ paṭigamissāmi vivekamanubrūhayanti.|| ||
[23] Lo! I who in the bamboo thicket dined
Off rice and honey, who now comprehend,
Him worshipping,[3] the ebb and flux of all
These factors of my life, will hie me back
Up on my hill, to foster there the growth
Of heart's detachment, lone and separate.[4]
[1] See Ps. CCVIII. Soṇa was of Avanti far to the E.
[2] Cariyānukūlaɱ kammaṭṭhānaɱ.
[3] Padakkhiṇaɱ sammatanto. The Commentary explains the former word as 'perfectly accepting the Lord(Buddha)'s discipline(teaching).' The Chronicle lays stress on the tonic effect of the food on his spiritual attainment, a characteristically anti-ascetic comment.
[4] Vivekam anubrūhayan ti. Cf. Childers under the latter word. In the Commentary paṭipas8addhi-vivekaɱ phalasamāpattiɱ kāya-vivekaɱ ca paribrūhanto. Cf. ver. 1246, n.
1.3-3[23] Commentary on the stanza of
Gosāla Thera[]
The stanza starting from Ahaṃ kho veḷugumbasmiṃ constitute that of the venerable Thera Gosāla. What is the origin? He also, having done devoted service toward former Buddhas, accumulating good deeds conducive towards escape from rounds of repeated rebirths here and there, came across a robe of rags (paṃsukūla) of a silent buddha hanging on a branch of a tree on a certain hill, ninety one aeons (kappa) ago from now became pious-minded saying to himself thus:– “This, indeed, is an emblem (dhaja) of an Arahant” and did honour to it with flowers. On account of that act of merit, he was reborn in the Tāvatiṃsa heavenly mansion. From that time onwards only amongst divine and human-beings he wandered about his rounds of repeated rebirths and when this Buddha arose, he was reborn in Magadha kingdom in a menial family and known by the name of Gosāla. He was made to be familiar with Soṇa, however, with the extremity of his ear and on having heard about his having become a monk, his remorse become well-brought about saying to himself thus:– “He also, namely, is of abundant wealth and yet he would become monk, why then I, however?” He became a monk in the presence of the Blessed One, collected mental exercise (kammaṭṭhāna) commensurate with his conduct (cariyānukūla), sought a suitable (sappāya) residential place, and dwelt on a certain forest-hill not far from his own native village. His mother offered him alms-meal every day. Then one day, when he entered the village for his alms-food, his mother offered him milk-rice specially well-prepared with honey and sugar. He collected it, sat himself down at the foot of a certain bamboo-bush in the shade of that hill, fully enjoyed it, had his hands and begging-bowl washed, and began to develop clear insight (vipassanā). Because of the preparedness (kalla) of his body and mind due to the gaining os congenial (sappāya) catering of alms-meal (bhojana), he became well-composed (samāhito) and carrying cleverly and courageously such (transcendental) knowledge as rising and ceasing (udayabbaya) and so on, made himself indulge in developing clear insight (vipassanā) with but little bother (kasira), raised himself to the highest height (matthakaṃ) the development (bhāvanā) of successive (paṭipāṭi) righteous path (magga) and visualised (sacchākāsi) Arahantship along with (fourfold) analytical knowledge (paṭisambhidā). Hence, it has been stated in the Apadāna:–
“There was a hill named Udaṇgaṇa
not far from Himavanta; there I
saw a ragged robe (paṃsukūla)
hung on a tree-top.
Having plucked down three kiṇkaṇi
flowers then, I became joyful and
did honour to the ragged (paṃsukūla)
robe with joyous mind.
On account on that act well-done with
my volition and self-deternimation, I
reached Tāvatiṃsa (heaven) on having
discarded my human body. It was
ninety one aeons (kappa) ago, from
now, that I did the deed then;
I do not remember evil existence
(duggati) after I had honoured the
Arahant’s emblem (dhaja).
My depravity had been burnt. …
Buddha’s instruction had been carried
out.
Having however attained Arahantship, he was desirous of going but to the forest hill for the purpose of enjoying the life of current (diṭṭhadhamma) happiness and uttered a stanza starting with “Ahaṃ kho veḷugumbasmiṃ” in order to inform his own proper attainment (paṭipatti).
23. There, veḷugumbasmiṃ means near the bamboo bush; in the shade of that jungle. Bhutvāna madhupāyāsaṃ, having enjoyed milk-rice sprinkled over with honey. Padakkhinaṃ means with good grasping; with acceptance made properly of the teaching of the Master; thus, is the meaning. Sammasanto khandhānaṃ udayabbayaṃ means clearly seeing the rising and ceasing also of the five aggregates (khandha) of attachment (upādāna); if also the duty had been done now (katakicco), making clear insight (vipassanā) established in order to enter, however, upon the proper attainment (samāpatti) of fruition (phala); thus, is the significance. Sānuṃ paṭigamissāmi I shall go in the direction of (uddissa) the forest hill even spoken of by me before. Vivedamanūbruhayaṃ means:– all-round fostering the properly serene seclusion and proper fruition attainment (phalasamāpatti) of bodily seclusion; alternatively I shall go on account of that (tassahetu) all-round promotion of it. Having, however, said in this manner, the Thera went but there; this even, was also the stanza which makes manifest the Arahantship (aññā) of this Thera.
The Commentary on the stanza
of the Thera Gosāla
is complete.
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