Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(3):Kankha-Revata (Revata the Doubter)
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
=3. Kankhā-Revata (Revata the Doubter)=
He was reborn in the days of our Exalted One(Buddha) in a wealthy family of Sāvatthī. And as he stood in the outermost ring of those who went after dinner to hear Him-of-the-Ten-Powers preach, he believed, and upon that entered the Monk’s order. And he attained arahantship(enlightenment) by way of practising jhāna; and so proficient in jhāna did he become, that the Lord(Buddha) pronounced him chief of the bhikkhus(monks) who practised it.
[1] [8] His task accomplished thus, this great Monk reflected on the unlikely to change tendency of his mind to doubt,[2] now wholly overcome, and praised the might and wisdom of the Exalted One(Buddha), by which his mind was now calm and firm, saying:
[3] Paññaɱ [2] imaɱ passa tathāgatānaɱ||
Aggi yathā pajjalito nisīthe||
Ālokadā cakkhudadā bhavanti||
Ye āgatānaɱ vinayanti kaŋkhaɱ’ ti.|| ||
Itthaɱ sudaɱ āyasmā kaŋkhārevato thero gāthaɱ abhāsitthā’ ti.|| ||
[3] See how great the wisdom is of Them
Who Tathagatha (who go beyond like Buddha)![3] As fire at midnight hour,
Givers of light, givers of sight are they
To those that pass, subduing all their doubt.
Thus verily did the venerable Monk Kankhā-Revata utter his saying(gatha).
[1] Ang. Nik., i. 24.
[2] This tendency is mentioned in the Apadāna. The soubriquet it earned may have been maintained undeservedly to distinguish Revātā from the more distinguished Mahā-Thera Revata, co-Dire¢tor of the Council of Vesālī (Vinaya Texts, ii. 317; cf. 67).
[3] Tathāigatā. For a full exposition of this famous term, the Comy, refers to the Udāna and Iti-Vuttaka Commentaries Cf. J. H. Moore, Sayings of Buddha, p. 131; Sir R. Chalmers, JRAS, 1898, 108.
1.1-3[3] Commentary on the stanza of
Kaṇkhā Revata Thera
The stanza, starting with: “Paññaṃ imaṃ passa,” constitute the stanza of the venerable Thera KaṇkhāRevata. What is the origin? This Thera also, at the time of the Blessed One Padumuttara was reborn in the family of a brahmin of great wealth in the city of Haṃsavatī. One day on the occasion of the teaching of truth (dhamma) by Buddha, he went together with the big crowd of people, as aforesaid (heṭṭhāvutta) to the monastery, stationed himself at the all-round end of the audience, and as he kept on listening to the truth (dhamma) he noticed the Master, placing a bhikkhu(monk) at the foremost position of those who take special delight in jhāna, thought to himself thus: – “It is fittingly proper for me also to become in future such a monk as this.” At the end of the teaching, he invited the Master, made a great reverential offering by himself as aforesaid, and said thus to the Blessed One:– “Venerable Sir! By means of this devoted deed, I do not aspire for any other prosperity; however, just like that bhikkhu(monk) who was placed at the foremost position of those who had gained jhāna, seven days ago from now, so also may I become chief among those who gain jhāna in future in the dispensation of a Buddha.” Thus, he made his aspiration. The Master looked into the future, and on having found out the materialisation (of his aspiration), prophesied thus, and took His departure:– “In future at the end of a hundred thousand aeons (kappa) Buddha named Gotama will appear; in His dispensation, you will become chief of those who gained jhāna.”
Having done good deeds as long as his life-span lasted, he wandered about his rounds of repeated rebirths among gods and men for a hundred thousand aeons (kappa), and was reborn in an abundantly wealthy family in the city of Sāvathi at the time of our Glorious One. He went to the monastery, after meal, along with a large crowd of people for the purpose of listening to the truth (dhamma) stationed himself at the entire end of the audience, listened to the teaching of truth (dhamma) of Dasabala, properly gained pious faith, became a monk, obtained the upasampadā ordination, had mental exercise (kammaṭṭhāna) prescribed for him, performed the all-round performance (parikamma) of jhāna, became a gainer of jhāna, made his jhāna his basis, and attained Arahantship. Entering himself upon such sort of proper attainment of meditation (samāpatti) as should be generally entered upon personally by Dasabala, day and night, he became familiarly powerful, (ciṇṇavasī) in the jhānas. Thereupon the Master placed him at the foremost position of those who possessed heights of jhāna attainment thus: – “O monks! This one is the chief of my disciple-bhikkhus who possess jhāna, this one, namely Kaṇkhā Revata. This has been said also in the Apadāna, thus:–
There arose the leader Conqueror, named
Padumuttare, possessor on insight in all
dhamma, a hundred thousand aeons (kappa)
ago from now.
He was lion-jawed, brahmā-voiced, swan-
drum sounded (nissano), one who walked with
graceful gait of an elephant, with rays of
light outshining the moon and sun.
The Protector greatly wise, highly heroic,
possessed of great power of jhāna, supremely
strong, was the dispeller of deep darkness.
That chief of the three worlds led out of
saṃsāra (vinayaṃ) many lead-able people,
sometimes; the self-awakened sage who knew
the desire of creatures taught the truth
(dhamma).
The conqueror gladdened the mass of men
praising the all-round mindful monk who
was meditative (jhāyiṃ) took delight in
jhāna, heroic, tranquil and undisturbed.
At that time, I was in Haṃsavatī, a brahmin
who had reached the further shore of the sea
of vedas; having listened to the truth (dhamma)
I got gladdened and specially prayed for that
position. Then the Conqueror, the clear leader
made His prophecy amidst the clergy saying:
“O brahmin! You should be glad; you will gain
your desired object, that would please your
mind.
“A hundred thousand aeons (kappa) hence, there
would become in the world a Master, named
Gotama, by clan, well-born in the family of
Okkāka.
“You will be the disciple of the Master,
known by the name of Revata, His bosom son
created spiritually by dhamma, the heir in
His teachings (dhammesu).”
On account of that deed, done well, with
volitional self-determination also (ceta-
nāpaṇidhi) I went myself to Tāvatiṃsa after
giving up my human body. Now that I had
come to my last existence, I was born in
the city of Koliya, in a family of warrior
prince endowed with prosperity, richness and
abundant wealth. When Buddha taught the
truth (dhamma) in Kapilavatthu, then I became
piously pleased with Sugata and I became a
monk to lead a houseless life.
There had been to me many a doubt in this
and that aeon after aeon (kappa). All those
doubts Buddha dispelled after teaching me
the nost excellent truth (dhamma)
Therefore, I became one who had crossed
over the sea of saṃsāra, and I lived taking
delight in the bliss of jhyāna, then; on
having seen me then, Buddha said this to
me.
Whatever doubts are here or there, either
regarding one’s own knowledge or regarding
the knowledge of others, they who are devoted
to jhāna and ardent, do away with them all
as they conduct themselves in their chaste
lives (brahmacariya).
The deed done in the hundred thousand (aeons),
shows its fruition to me here. I burnt all
my depravity (kilesa) like unto the momentum
of well-released arrow.
Thereafter, on having seen (me) taking delight
in jhāna, Buddha, the highly wise, the sage
who had gone to the end of the world, recognised
me as chief of bhikkhus(monks) who practised jhāna.
My many a depravity had been burnt, all existences
had been well eliminated. I live canker-free
like an elephant which had cut off its fetters.
Indeed it was my good-going to the presence of
my Buddha. Threefold knowledge (vijjā) had
accordingly been attained by me; Buddha’s
instruction had been carried out.
Visualised by me are the fourfold analytical
knowledge (paṭisambhidā) the eightfold emancipa-
tion (vimokkha) and six sorts of higher-knowledge;
Buddha’s instruction (sāsana) had been carried
out.
This great Thera, however, after having done his duties, likewise, now reflected upon the state of being free from doubt in all respects by now though formerly for a long period his own mind was beset with dubiousness and said to himself thus:– “Wonderful, indeed, is the potency of my Master’s teaching, by means of which at present I am thus free from doubt and internally I have become clam-minded. There arose in him much esteem for Buddha and the Thera recited this stanza starting with:– “Paññaṃ imaṃ passa (look at this wisdom)” praising the wisdom (paññā) of the Blessed One.
3. There, the expression paññā is to be construed thus:– he knows the characteristics; he makes known with characteristics; thus, is also paññā (wisdom). He knows the manners (or characteristics) as to how He should teach to the lead-able creatures beginning with good deed as well as beginning with aggregates (khandha) of truths (dhamma) in such characteristics as inclination, bias, conduct, emancipation and so on; He properly penetrates according as is natural; he makes known by means of those characteristics also; thus, is the meaning. Here, indeed, the wisdom (ñāṇa) of teaching of the Master is meant; therefore, he said thus: “Imaṃ (this) “Indeed, it has been stated as: “imaṃ (this),” after having taken what stood near as if face to face from the point of view of getting hold of the method by the accomplished strength of teaching in himself. Whatever wisdom of the teaching of the Master is taken up by the foremost or by the disciples by way of method, that wisdom of proper penetration is but taken up by the foremost in his own sphere from the point of view of method. Therefore, the venerable Commander-in-chief of dhamma said thus:– “Venerable Sir! Perhaps also, the general conclusion of the dhamma has been understood by me.” The expression:– “passa (see),” is to be construed thus:– having attained astonishment he addresses indefinitely (or he does so), even to his own mind; just as in making solemn utterance, the Blessed One said: “Look at this world having been overcome in many ways by ignorance, delighting in what had become, had not all-round escaped from existence.” The expression Tathāgatānaṃ is to be construed thus:– Because of such meaning as the coming likewise and so on, of those who have come likewise (tathāgata), (He) had come likewise; thus, indeed is tathāgata; had gone likewise; thus, is tathāgata; had come to the symbol of truth; thus, is tathāgata; specially self-enlightened in the nature (dhamma) of truth (tathā) from the point of view of reality (yathāva); thus, is tathāgata; because of having been done likewise, he is tathāgata; because of the meaning of overwhelming he is tathāgata; thus, is this manner under eight circumstances, the Blessed One is Tathāgata. He had come by means of that manner, He is Tathāgata; He had gone by means of that manner; thus, He is Tathāgata; He had gone to the symbol of truth; thus, He is Tathāgata; He had come to realities; thus, He is Tathāgata; of such kind; thus, He is Tathāgata; had occurred likewise; thus, He is Tathāgata; had come with realities; thus, He is Tathāgata; by the state of having gone likewise; He is, thus, Tathāgata; thus, in this manner also, under eight circumstances, the Blessed One is Tathāgata; this, here, is the abbreviation. In extent, however, it should be understood but by means of such method as had been said in the commentary on Udāna as well as in the commentary of Itivuttaka of the Paramatthadīpanī.
Now, in order to show the distinctively unique character of His wisdom, it has been stated as “Aggiyathā (like fire, and so on)” The expression yathā indicates the state of that illustration; the expression: pajjalito is the indication of conjunction with what should be compared to (upameyya); the expression nisithe (at mid-night) is the showing of the doing of what should be done. Below, is the meaning:– Just as, namely, when an army comprising four divisions happens to be present in the darkness of night at mid night, the fire lit ablaze at a high-level place stands dispelling the darkness at that place, in the self-same way, see this wisdom of the Tathāgatas reckoned as the wisdom of teaching, dispelling the darkness of doubt of creatures amenable to discipline and being led out (veneyya) in their entirety. Since, by the beauty of instruction the Tathāgatas give light made of wisdom (ñāṇa) to the living-beings; thus, ālokadā (giver of light). They give eye made even of wisdom (paññā); thus, cakkhudadā, giver of eye. In order to point out both of that also after having made but the proximate cause of dispelling doubt, he said thus:– “Ye āgatānaṃ vinayanti kaṇkhaṃ, they who dispel the doubt of those who had come.” Ye means Tathāgatas; āgatānaṃ means of the creatures amenable to discipline and being led out (vaneyya) who had approached their own presence; kaṇkhaṃ means (doubt on such sixteen bases as occurrence of method beginning with “Did I indeed become in the past period of time?” and on such eight bases as occurrence of method beginning with: “He doubts in Buddha, he doubts in dhamma;” vinayanti means they dispel and destroy totally by the power of teaching. Doubt reckoned as scrupulous remorse pertaining to disciplinary rules (vinaya) however, are dispelled but by that very vinaya.
The other method: – Just as the fire of keener flame, lit ablaze at the middle portion of night being resplendent with the blaze dispels darkness just by giving light to those who had stationed themselves on a high seat and becomes giver of light making manifest the level and unlevel (or even and uneven) ground; to those who had kept themselves standing in close vicinity, however, making that nature of ground well obvious and since the flame of light makes what ought to be done by eyes it is, namely, the giver of eye; in the self-same way even, the Tathagatas, having dispelled the darkness of delusion of those who had stationed themselves far away, from their own body of truth (dhamma) and who had not done devoted duties, by means of their brilliant light of wisdom (paññā), and making manifest such evenness and the unevenness as the unevenness of the body and so on, become givers of light; making spiritual insight (dhammacakkhu) of those who had kept standing mear, however, and of those who had dome their devoted duties, to arise, they become givers of eye. Look at the superiority of knowledge (ñāṇa), and wisdom (paññā) of these Tathāgatas, who discipline and dispel by properly provoking the noble path (ariyamagga), the doubt of those who are bountiful in doubt who resemble myself, and who had come to their own sphere of words and who had becoming as such; thus, is the unterpretation. In this manner, this stanza is also the prophecy or explanation (byākaraṇa) of the Arahantship (aññā) of the Thera by making manifest of his having crossed the sea of doubt. Indeed, this Thera at the time when he was but an average ordinary bhikkhu(puthujjana) was rather remorsefully scrupulous even over fittingly acceptable offerings to him (kappiya), and because of his being bountiful in doubt, he was clearly known as “Kaṇkhārevata (doubtful Revata);” later at the time when he became canker-free Arahant also, he, but likewise, continued to be called accordingly. Therefore, Buddha said thus: “The venerable KaṇkhāRevata uttered the stanza as desired.” That meaning has but been said.
The Commentary on the stanza
of the Thera Kaṇkhā Revata
is complete.
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