Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(57):Kutiviharin2
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[]
57. Kuṭivihārin (2)[]
His story resembles that of the Añjana Wood Thera, with this difference: When he had left the world(for monkhood) under similar circumstances, he pursued his religious studies in a very old hut. And he thought: 'This old hut is now rotten; I ought to make another.' So he turned his mind to new action.[1] Then a spirit, seeking salvation, sought to agitate him by uttering this verse, simple in words but profound in meaning:
[57] Ayamāhu purāṇiyā kuṭi aññaɱ patthayase navaɱ kuṭiɱ||
Āsaɱ kuṭiyā virājaya dukkhā bhikkhu puna navā kuṭī' ti.|| ||
[57] This was an ancient hut, you say? To build
Another hut, a new one, is your wish?
O throw away the longing for a hut!
New hut will bring new pain, Monk, to you.[2]
When he heard these words, the Thera grew anxious, and with effort and endeavour establishing insight, soon won arahantship(enlightenment). Upon that he repeated the verse as that which had spurred him on to victory, and as the declaration of his aññā(supreme attainment). Because he had attained while in the hut, he, too, became known as Kuṭivihārin.
[1] Kamma, karma.
[2] Cf. Sarabhanga, CCXXVIII. 'New hut' symbolizes rebirth.
1.6-7[57] Commentary on the stanza of
Dutiyakuṭivihārī Thera[]
The stanza starting with Ayamāhu purāṇiyā constitute that of the venerable Thera Kuṭivihārī. What is the origin? It is said that he being pious-minded towards the Glorious One Padumuttara offered a fan made of slips of reed at the time of heat to Him. The Master gladdened him well by means of a stanza of thanks-giving. Whatever the remaining matter ought to be said, that matter is but similar to what has been said in the story of the Thera Añjanavaniya. This, however is the difference. --- It is said that this one became a monk in the said manner and dwelling in a certain old cottage (kuṭikā) did not mind his monk’s duties but prompted his mind towards mending (navakamma) thus:– “This cottage (kuṭikā) is already old; it is proper to make another cottage.” A divinity, desiring his welfare, uttered this evidently enlightening, profoundly significant stanza starting with “Ayamāhu” for the purpose of provoking remorse in him.
57. There ayaṃ means a word which indicates the near present, seen evidently (āsannapaccakkha). Āhū means it was; thus, is the meaning. Here it has been said after having made the vowel long for the purpose of ease in composing the stanza. Purāṇiya means old and had gone its span of life (addhagata). Aññaṃ patthayate nevaṃ kuṭiṃ means: because of the old condition and agedness of this cottage, now for the springing up of one, other than this, you aspired, desired and bid for a new cottage. Āsaṃ kuṭiyā virājaya (you should make yourself detached from your desire), craving and longing for a new cottage also similar to the old one entirely in every respect, nevertheless; may you be detach-minded there in all respects. Why? Dukkhā bhikkhu(monk) puna navā Kuṭi is to be construed thus:– Since, O bhikkhu! A cottage named new, now being made to spring up again, is painful (dukkha) because it would bring suffering; therefore, without provoking another new suffering to arise, you should stay on but in such old cottage as had sprung up for you and do what-ever should be done by yourself. Indeed, this is the significance here:– O Bhikkhu! You said to yourself: “This old reed residence, but not the duties of a monk; in wishing thus, however, not being devoted to the development of right concentration (bhāvanā), because of not having specially overcome the occurrence of being born again in another existence, it amounts to but desiring to make an aspiration for your own body-structure (attabhāvakuṭi) also in future. Much new structure, however, is the misery of being mixed up with such malady as old age, death, anxiety, bewailment (parideva) and so on; therefore, having got yourself detached from, without looking for, and having no hope in, the structure of your own body (attabhāvakuṭi) like unto the reed residence, you should become detach-minded there, in all respects; in this way, there will be no misery (dukkha) of rounds of repeated rebirths (vaṭṭa) for you. On having heard, thus, the words of the divinity, the Thera became remorseful, provoked the development of spiritual insight (vipassanā), exerted himself (ghaṭento), made his effort and became established in Arahantship but before long. Hence, has it been said in the Apadāna:–
“To Buddha Padumuttara, such a personage
as was the eldest of the world, who was
seated on the grass spread, such a
personage as being tranquil, I collected
a garland of grass-reed and having bound
the same into a fam, offered it to Buddha,
such a personage as the monarch of men
(dvipadinda). Having accepted (my offering),
the fan, the omniscient leader of the world
having come to know my intention uttered
this stanza.
Just as my body is cool and there exists
on heat, likewise even, may your mind be
clearly free from three categories of fire.
All divine beings, who all were dependent
on the forest came together,(saying to
themselves:) “Let us hear what Buddha is
going to teach making the donor merry
(hāsayantaṃ).
Seated there at the head of the divine
crowd (devaSaṅgha), the Blessed One
uttered these stanzas making the donor
much merry. On account of this charitable
offering of the fan as well as owing to
mental resolution, the donor will become
a world-king, known by the name of Subbata.
Owing to the residue of that act, being
urged by bright basis (sukkamūla) he will
become a world-king known by the name of
Māluta.
Due to this offering of fan as well as
honour done in abundance, he does not
have to spring up in any evil existence
(duggati) for a hundred thousand aeons
(kappa).
In thirty thousand aeons (kappa) those
(world-kings) Subbata will be thirty-
eight in number; in twentynine thousand,
eight (world kings) named Māluta.
My depravity had been burnt; :P;
Buddha’s instruction had been carried
out.”
Having, however, become established in Arahantship, he recited again the self-same stanza saying to himself; ‘This (stanza) had been a goad for my attainment of Arahantship. His name (samaññā) became but Kuṭivihārī because of the fact that he gained distinction by means of advice connected with the cottage.
The Commentary on the stanza
of the Thera Dutiyakuṭivihārī
is complete.
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