Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(210):Kassapa of Uruvela
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 VI.
Six Verses[]
210. Kassapa of Uruvelā[]
Reborn in the day of our Exalted One(Buddha) as the firstborn, of three brothers in a brahmin(priest) family, they were all called by their family name Kassapa,[1] and they all learned the three Vedas. They had a following of five, three, and two hundred brahmin(priest) youths respectively. And finding no vital truth in their scriptures,[2] but only subjects of worldly interest,[3] they left the world(for monkhood) and became ascetics. And they became named after the places where they lived as rishis, the eldest with his company going to live at Uruvelā. Many days after this came the great renunciation of our Bodhisat(Buddha), the starting of the Path(Dhamma)-Wheel, the arahantship(enlightenment) of the five Theras, the conversion of the fifty-three associates headed by Yasa, the sending forth of the sixty arahants(enlightened ones), 'Go you, bhikkhus(monks), and wander ..., the conversion of the thirty wealthy friends, and the coming of the Lord(Buddha) to Uruvelā. When he had there caused many wonders, beginning with the taming of the Nāga, Kassapa was convinced and entered the Monk’s order, his brothers following his example. To them and their [207] 1,000 followers, the Lord(Buddha), seated on the crest of a rock on Gayā Head, uttered the discourse on Burning, establishing them ail as arahants(enlightened ones).
But Uruvelā-Kassapa reviewing his achievement, uttered lion-roar verses, declaring aññā(supreme attainment):
[375] Disvāna pāṭihīrāni gotamassa yasassino,||
Na tāvāhaɱ paṇipatiɱ issāmānena vañcito.|| ||
[376] Mama saŋkappamaññāya codesi narasārathi,||
Tato me āsi saɱvego abbhuto lomahaɱsano.|| ||
[377] Pubbe jaṭilabhūtassa yā me siddhi1 parittikā,||
Tāhaɱ tadā niraɱkatvā pabbajiɱ jinasāsane.|| ||
[378] Pubbe yaññena santuṭṭho kāmadhātupurakkhato,||
Pacchā rāgaɱ ca dosaɱ ca mohaɱ cāpi samūhaniɱ.|| ||
[379] Pubbenivāsaɱ jānāmi dabbacakkhu visodhitaɱ,||
Iddhimā paracittaññū dibbasotañ ca pāpuṇiɱ.|| ||
[380] Yassa catthāya pabbajito agārasmānagāriyaɱ,||
So me attho anuppatto sabbasaɱyojanakkhayo' ti.|| ||
[375] Seeing all the wondrous works achieved
By the high powers of glorious Gotama(Buddha),
At first, myself I humbled not,
Being deceived by envy and by pride.
[376] But He, Driver of men, who knew my thought
And my intent, took me at length to task.
By that anguish struck me, I was seized
By thrill mysterious, hair-raising dread.
[377] And then the gifts that earlier were meant for me[4] As famed ascetic poor and worthless seemed.
All these I upon that esteemed as nothing,
And in the Conqueror's Order was enrolled.
[378] Once well content with sacrifice, above all
Concerned within these worlds once more to live
Now have I set myself to eradicate
All passion, all sorrow will, illusion too.
[379] How I lived previously(past births) I know; the heavenly eye,
Purview celestial, have I clarified;
Power supernormal, reading others' thought,
Hearing unbelievable, have I achieved.
[380] And the great Quest for which I left the world(for monkhood),
Forsaking home, a homeless life to lead,
Even that quest, that high reward I have won,
For every chain now is broken down.[5]
[1] See CCIII., CCIV'. The incidents here outlined are told in Vinaya Texta, i. 119-139. This Kassapa is assigned chief rank among those bhikkhus(monks) who had great following (Ang., 25).
[2] Lit., in their own book, attano ganthe.
[3] Diṭṭhadhammikam eva atthaɱ.
[4] Lābha-sakkāra-sammiddhi. Cy.
[5] He enumerates sixfold abhiññā(higher knowledge), or modes of higher knowledge, only calling the last 'destroying the (ten) fetters,' instead of the four intoxicants(defilements/desires), the more usual formula (cf. p. 32, n. 1). The last two lines are identical with (CXXVIII.) verse 136; the four in verse 379 occur, slightly different, in Uppalavaṇṇā's gāthās (Sisters, verse 227). Verse 380 = 136.
6. Sixth Section
6.1 [210] Commentary on the stanza of Uruvelakassapatthera[]
The stanza starting with disvana pātihirani constitutes that of the venerable thera Uruvela Kassapa. What is the origin? This one also having done devoted deeds of service toward former Buddhas, accumulating good deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a family home, at the time of the Blessed One Padumuttara. On having come of age, he listened to the truth (dhamma) in the presence of the Master, who was seen placing a monk at the foremost position of those who had abundant audience, himself aspired for that position, offered a great charity and made his self-resolution. The Blessed One on having seen his un-intermittent accomplishment prophesied to him thus: “He will become foremost of those who have abundant audience in the dispensation of Buddha Gotama in time to come.”
He performed meritorious acts there as long as he lived, passed away thence wandered about his rounds of repeated rebirths among divine and human beings, and was reborn as the younger brother from different mother of the Blessed One Phussa ninetytwo aeons (kappa) ago. There were to him two other younger brothers also. Those three also made reverential offerings of highest honour (paramaya pujaya) to the order of monks headed by Buddha, did good deeds as long as they lived, wandered about their rounds of repeated rebirths among divine and human beings, became brothers in a brahmin family in Benares but prior to the springing up of our Blessed One, having been born one after another in their proper order (anukkamena), the three together became but known as Kassapas by way of their clan. On having come of age, those three took to the learning of the three vedas. The eldest brother among them had five hundred youths; the middle had three (hundred) and the youngest had two (hundred). On looking at essence in their own vedic texts, they saw the advantage pertaining but to the present existence (diṭṭhadhammika) and became fond (rocesuṃ) of renunciation(pabbajjaṃ). Out of the three, the eldest brother, went to Uruvela, together with his retinue, renounced the world as an ascetic recluse, and came to be known by the name of Uruvela Kassapa. (The middle brother) who renounced the world at the bend of the great Ganges river, became known as Nadīkassapa, (the youngest) who renounced the world at Gayāsīsa, became known as Gayā Kassapa.
When they had renounced the world by having become ascetic recluses, in this manner and were dwelling in that and that place, our Bodhisatta made the great renunciation, after a lapse of many days, aptly penetrated the omniscient knowledge, turned the wheel of truth (dhamma) in due course, had the group of five (pañcavaggi) theras established in Arahantship, converted (vinetvā) the fifty five associates (sahāya) headed by Yosa, sent off sixty saints (Arahants) saying: “O monks! Wander about your tour,” brought the group of good princes (bhaddhavaggi) into His disciplinary fold, went to the residential place of Uruvela Kassapa, entered the fire (or heating) house (agyāgāra) for the purpose of dwelling there, converted Uruvela Kassapa, entered the fire (or heating) house (agyāgāra) for the purpose of dwelling there, converted Uruvela Kassapa along with his audience (saparisā) by means of three and a half (aḍḍhuḍḍha) thousand miracles and made them monks. On having come to know the condition of his having become a monk, the two other brothers along with their audiences (saparisā) came over and became monks in the presence of the Master. All of them but became bearers of magic-made bowls and wearers of magic-made robes, when addressed to them as Come monks!.
The Master went to Gayāsīsa, taking along with Him those thousand monks, took His seat on the surface of a stone and had them all established in Arahantship by means of His discourse on Ādittapariyāya (burning means). Hence has it been said in the Apadāna.--
“The Conqueror named Padumuttara,
the Sage who had knowledge of the
whold world, the possessor of eyesight
arose a hundred thousand aeons (kappa)
ago.
Buddha, who was the giver of advice,
who brought about comprehension (of
the truth), the Sender of living beings
across (the sea of samsara), clever in
teaching discourse (desanākusala), sent
across much multitude of men.
The sympathiser, the merciful, seeker
of welfare of all living beings, had
all heretics (titthiya) who had reached
(His presence) established in the five
moral precepts.
In this manner He was free from
disturbance (nirākula) and void (suññata)
of heretics also; He became variegated
(vicittaṃ) with Arahants who had become
such sages as were possessed of powers
(vasī).
That great sage was fifty eight cubits
(ratana) in height, His appearance (sankasa)
was priced (agghiya) lilke gold (kañcana);
He was with thirty two excellent characteris-
tics.
His life span was constantly (tāvade)
for a hundred thousand years; remaining
so long (alive) he sent much multitude of
men across (the sea of saṃsāra). I was
then in (the city of) Haṃsavati, a well
recognised (sammato) brahmin. Having
approached the shining light (pajjota) of
the world, I listened to the truth (dhamma)
taught (by Him). On having heard then a
disciple of large audience (mahāparisā)
being placed at the foremost position (etadag-
gamhi) of those who had great audience
(mahāparisatim) I became glad.
Having invited the great Conqueror, together
with His huge retinue, I offered charity
along with a thousand of the brahmins.
Having offered my great charity, I paid
my homage to the Leader; having stood on
one side with joy I spoke these words.
O Hero! By means of my pious faith in
you, and on account of the quality of my
devoted service (adhikāraguṇa) may there
be large audience (parisā) for me wherever
I may be reborn.
Then, the Master, whose voice was as
excellent as the trumpeting of an
elephant (gajagajjita) and (as sweet as)
the singing of a cuckoo (karavīharuto)
said to the audience; See this brahmin.
(See him) who is of golden complexion, with
his strong arms (bahu), his eyes and mouth
like lotus flower, with his elation born
of body and glad as heart, full of pious
faith in my qualities.
This one aspires for the position of the
monk Sīhaghosa (the roar of a lion); he
will gain that desired object (manoratha).
A hundred thousand aeons (kappa) hence,
there will be the Master in the world
named Gotama by clan, the offering of
Okkāka(Ikshvaku).
He will be an heir to his truth (dhamma)
a bosom son (oraso) created by truth (dhamma);
he will become a disciple of the Master,
named Kassapa by clan.
Ninetytwo aeons (kappa) ago, there arose
the unsurpassed Master Phussa, the foremost
leader of the world, the peerless (anūpamo)
and incomparable (asadiso).
Having dispelled all darkness, disentangled
abundant tangle, He poured down the rain
shower of immortality, satisfying (tappayanto)
the world together with the divine world.
At that time, indeed, in Baneres, we were
sons of the Sovereign, three brothers in
all, but well trusted (saṃvisaṭṭha) by
the king.
Our physical bodies were characterised
as heroic (virangarūpā), we were strong,
we were invincible in the battle field;
on that occasion, there was border
rebellion and the lord of the earth spoke
to us.
“Come. Having gone to the border, you
should clean-sweep the jungle-forest-like
rebel-army and having made it well conquered
(vijiritaṃ) and secure, you should give
it to me again;” thus, he spoke.
Thereafter, we spoke (in reply); “If you
would give us the Leader to be attended
upon we shall have your wish accomplished
consequently.
Having gained the favour (asked for)
thereafter, we, having been despatched
by the lard of the earth had the border
rebels lay down their weapons, and approached
again the sovereign.
We made our request to the king, the
leader of the people (loka) for doing our
service to the Master; having gained
(permission to serve) the heroic sage, we
made our sacred offering as long as we
lived.
Having offered highly costly clothes,
food of exalted essence (rasa). delightful
monasteries, and beneficial medicine to
the Sage along with His Order of monks,
(our articles of offering) were procured
by us righteously (dhammena). We
were possessed of moral precepts (sīla),
we were sympathetic (to others) and our
minds were devoted to development of
meditation (bhāvanā).
Having looked after the Leader with
pious faith and heart of loving kindness,
and when that foremost of the world entered
nibbāna we made our reverential offerings
according to out capacity (bala).
On having passed away thence, we went
to the excellent Tusita heaven, where
we all enjoyed great happiness; this is
the fruitful result of making our reverential
offerings to Buddha.
According as a magician exhibits many
shapes and forms (vikati) on a theatrical
stage (ranga), likewise, I, rolling about
in existences, became the sovereign chief
(adhipati) of Videha kingdom. I was inclined
(āsayo) towards the wrong view (micchadiṭṭhi-
gata) owing to the statement of the naked ascetic
(acela) of quality (guṇa); having climbed
the path of purgatory, I did not take upon
myself the advice of my daughter Rucā; being
dependent (saṃsito) many times on brāhma
Nāroda, I gave up the evil view.
Having fulfilled distinctively the ten
forms of mental exercise (kammaṭṭhāna), I
reached heaven (sagga) as if it were my
own mansion, on the dissolution of my body.
When my last and final existence had well
arrived, I became a brahmin (brahmabandhu);
I was born in a great brahmin (vippa) family
in the prosperous (phītā) city of Benares.
Frightened with the danger of death,
disease and old age, I plunged into the
deep forest; I renounced the world all
round among ascetics wearing braided hair,
in quest (esanto) of the path to nibbāna.
On that occasion, my two brothers made
their renunciations together with me.
Having built a hermitage at Uruvela, I
dwelt there.
Named Kassapa by clan (gotta), I was one
who took up abode at Uruvela; Consequently
I became known thus: Uruvela Kassapa.
My brother, in the presence (sakāsa) of
the river was called (savhayo) Nadī Kassapa.
He (my youngest brother) was in the presence
of Gayā and he was named Gayā Kassapa.
Of my youngest brother there were two
hundred; three (hundred) of my middle
brother; surely five hundred were mine;
all my pupils followed me.
At that time Buddha approached me;
the charioteer of men, foremost of the
world, having made many varieties of
miracles for me, converted (vinesi) me.
I became a monk of ‘Come, monk’ type
along with (my) retinue of a thousand;
together with even all of them, I attained
Arahantship.
They as well as many other pupils
surrounded my. I was able also to
speak. Consequent upon that the
seventh ascetic (isisattamo)
appraised me.
My depravity had been burnt. …
Buddha’s instruction had been carried
out.”
Having, however, attained Arahantship, he reflected upon his own proper performance (paṭipatti) and spoke these six stanzas in order to roar the roar of a lion.
375. “Having seen the miracles of the famous
Gotama, I did not so far fall down
(paṇipatim, prostrate) before Him,
owing to having been deceived by ill-
will (issā) and pride (māna).
376. “Having come to know my intention the
charioteer of men urged (codesi) me;
consequently there came about my remorse.
Strange and hair-bristling.
377. “Having thrown away (nirākatvā)
then those meagre (parittikā) prosperity
of gain and fame of mine when I was
a plaited-hair ascetic formerly, I
became a monk in the dispensation of
the Conqueror.
378. “Formerly I was contented with (my)
sacred fire worship(yañña sans. yagna), headed
(purakkhato) by sensual element (kāma-
dhātu); later, I destroyed my lust
(rāga), hatred (dosa) and delusion
(moha) also.
379. “I remembered my former abodes (nivāsa);
my divine eye had been clearly cleansed;
I achieved divine ear also, I became a
possessor of magical power, a knower of
the mind of others as well.
380. “That advantage for me, for which purpose
I had become a monk from the household
life to the houseless life; had been
accordingly achieved; all (my) fetters
(saṃyojana) had been destroyed.
There, disvāna pāṭihārāni means: having seen such three thousand five hundred miracles as starting from the subduing of the huge serpent. The expressions: “Pātihīraṃ, pātiheraṃ and pātihāriya” are indeed one and the same from the point of view of meaning; in the details of orthography (byañjāna) only, they are different. Yasassino means: of one whose reputation sound has spread out (patthaṭa) according to the truth (yathābhuccaṃ) in the world together with the world of divine beings beginning with “Iti pi so bhagava (thus also is that Blessed One).” Na tāvā’haṃ paṇipatiṃ means: as long as the Blessed One did not threaten me thus: “O Kassapa! Indeed, you are neither an Arahant nor have you regulated your life to enter upon the right path (magga) of Arahantship; that proper practice (paṭipadā) by which you would either became an Arahant or well enter upon the path of Arahantship, cannot exist also in you,” till then, I did not make my prostration under what circumstance? Issāmānena vañcito means: being deceived and dropped down (pslambhito) by not only ill-will (issāya c’eva) which is characterised by not (being able to) bear (asahana) the sight of other people’s prosperity in such a manner as: “When I had approached the discipleship of this one, my gain and fame (sakkāro) will all round diminish and the gain and fame of but this one will increase,” but also pride which is marked (lakkhaṇa) by stiffness (abbhunnata) in such a manner as “I am the leader (pāmokkho) of a group recognised by much multitude of men;” thus, is the meaning.
Mama sankappamaññāya means: after having come to know of my wrong intention, the Blessed One showed the miracles of magical powers, whichever are beyond (uttari) human (manussa) deeds (dhammā); on having seen the (miracle), although, he thought thus; “Indeed, the great monk is the high magical power and of great influence,” he observed thus; ‘Indeed, according as I am, he is, indeed, not an Arahant yet; although He knew the wicked wild thought (micchāvitakkaṃ) that had happened (pavattaṃ) in this manner, He exercised equanimity (ajjhupekkhitvā) awaiting (āgamento) the all-round maturity of his knowledge, later, having made the river water recede (ussāretvā) in the middle of the river Nerañjara, He walked to the fro on the dust (raṇu)- borne (hata) ground, stood on the boat brought by him, then also he thought thus starting with “Mahiddhiko (much magically powerful)” but again remarked “According as I am, He is not, indeed, an Arahant,” thus, having come to know the wicked inclination that had happened; thus, is the meaning. Codesi narasārathi means: then, on having come to know the all round maturity of my knowledge, the Master, the charioteer and tamer of men incited and took me under (niggaṇhi) with such a statement that started with “N’eva kho tvaṃ arahā (indeed, you are but not an Arahant).” Tato me āsi saṃvego, abbhuto lomahaṃsano means: there-after caused by the urge (codanā) according as has been said, it is abbhuto (strange) because of such a state as had never happened before for such (a long) time, it is lomahaṃsano (hair-bristling), owing to the occurrence (pavatti) by way of bristling of hair; saṃvego means: there was to me the springing up of knowledge (ṅāṇuppādo) along with sense of fear for committing sin (ottappa) thus; “Methinks, as if I am an Arahant, although not being so.”
Jaṭilabhūtassa means: to (me) who had been an ascetic. Siddhi means excellent prosperity of gain and respect (sakkāra). Parittikā means: small in extent (appamattikā). Tāhaṃ means:that I. Tada means: at the time when remorse sprang up (in me) owing to the urge made by the Blessed One. Nirākatvā means: after having removed (apanetvā) and discarded (chaḍḍetvā), having became regardless (anapekkho); thus, is the meaning: “Iddhi to bhāvanāmaya iddhī (magical power), thus, is the power made of development of meditation (bhāvana),” thus they say. It is not befitting (ayuttaṃ) because of the state of his not having gained jhāna then. Indeed, in that manner it has been said; “Kāmadhātupurukkhato (headed by the element (dhātu) of sensual pleasure (kāma).”
Yaññena santuṭṭho means: contented with making sacred sacrificial offering (yaññayajanena), having the perception (saññi) of having finished what ought to be done saying: “I shall enjoy heavenly bliss after having made sacred sacrificial offering (yaññāṃyajitvā); this much is enough (alamettāvatā). Kāmadhātupurakkhato means: remained (thito) having put in front of him (purakkhatvā) the world of sensual pleasures (kāma) by means of making sacrificial offering (yaññāyajanena) owing to the arisen craving (uppannataṇho) in connection with (ārabbha) the excellent existence (eugati) of sensual pleasures (kāma). If that sacrificial offering (yañño) involves (paṭisaṃyutto hoti) the slaughter of living creatures, it is not possible for him to gain excellent existence (sugati); indeed, desirable (iṭṭho) and agreeable (kanto) result (vipāko) does not spring up for bad deed (akusala). However, whatever such meritorious (kusala) volition (cetanā) as offering of charity (dāna) and so on is there, when there is supporting condition coming together (paccayasamavāya), he might go to the excellent existence (sugati) by means of that volition. Pacchā means: posterior to the renunciation as a hermit, at the time when he had become devoted to the mental exercise (kammaṭṭhāna) on the four noble truths after having given up the heretical view (laddhi) of hermits sequal to the advice of the Master. Samūhaniṃ means: I properly put an end (samugghātesiṃ) to lust (rāga) hatred (dosa) and delusion completely by means of successive right paths (maggapaṭipatiyā) after having intently indulged in the development of spiritual insight (vipassanā).
Since, however, this thera had become an Arahant with six sorts of higher-knowledge (abhiññā) but by properly putting an end to lust (rāga) etc., by means of the noble (ariya) path (magga), therefore, he said the stanza starting with “Pubbenivāsaṃ jānāmi”
in order to show that condition of his own being an Arahant with six sorts of higher-knowledge (abhiññā). There, pubbenivāsaṃ janāmi means I know and get enlightened (bujjhāmi) visibly (paccakkhato) like unto a myrobalan fruit (āmalaka) on the surface of the palm (hatthatala) by means of the knowledge of former (pubbe) abodes (nivāsa) the sprung up (nibbatta) aggregates (khandha) as well as those dependent on the aggregates (khandhapaṭibaddha) in past rebirths, the former abode (pubbenivāsaṃ) of his own as well as of others. Dibbacakkhu visodhitaṃ means: the knowledge of divine eye had been clearly purified; the knowledge of capability of making manifest an extremely fine (sukhuma) visible object (rūpa) which is either divine or human, stationed (ṭhita) across (tira) at a far distance (dūra) as if it were a normal (pakato) visible object (rūpa) which has reached (gata) the range of being sighted (āpātha) by normal (pakati) eyes, had been aptly gained after having made the same clearly clean by me by means of the development of meditation (bhāvanā); thus, is the meaning. Iddhimā means: possessor of magical power, with such powers as the resolved (adhiṭṭhāna) magical power and psychic power (vikubbaniddhi) and so on; the gainer of knowledge of divers magical powers; thus, is themeaning. Paracittaññū means: knower of the minds of others owing to the knowing of the minds of others classified as being lustful (sarāga) and soon, it is having been said to be the gainer of the knowledge of the thoughts of others (cetopariya). Dibbasotañ ca pāpuṇiṃ means: I aptly gained the knowledge of divine ear also.
So me attho anupatto, sabbasaṃyojanakkhayo means: whatever should be gained either by destruction or by having become exhausted of all fetters, that absolute (parama) advantage (attha) and my own benefit (sadattha) had been achieved (adhigato) by me with my attainment of the noble (ariya) path (magga). In this manner, by means of this stanza, there was the exposure of Arahantship (aññā) of the thera; thus, it should be understood.
The Commentary on the stanza of the Thera Uruvela Kassapa is complete.