Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(109):Sangha-Rakkhita
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[]
109. Sangha-Rakkhita[1][]
Reborn in this Buddha-age in a wealthy family at Sāvatthī, he found faith, and entering the Monk’s order took an exercise, and joined another bhikkhu, both living in the forest. Not far from where they abode, a doe in the thicket had given birth to a fawn. Tending it, her love kept her from going far from it, and lacking grass and water close by she was famished. Seeing her the Thera said: 'Ah, surely this world bound in the bonds of craving suffers much, unable to cut them!' And taking this feeling as a goad, he developed insight and won arahantship(enlightenment). Upon that, discerning that his companion was cherishing many wrong thoughts, he addressed him through the parable of the doe, and uttered this verse:
[109] Na [16] nūnāyaɱ paramahitānukampino||
Rahogato anuvigaṇeti sāsanaɱ,||
Tathāhayaɱ viharati pākatindriyo||
Migī yathā taruṇajātikā vane' ti.|| ||
[109] Not yet did he, though in retreat he live,
Crossed over the system by that Lord (Buddha)
Who showed compassion for our highest good.
Still are his powers relaxed and uncontrolled,
Like woodland doe all tender grown and weak.[2]
Now hearing these words that bhikkhu(monk) grew agitated, and expanding insight, in due course won arahantship(enlightenment).
[1] = Guarded by the Order.
[2] This stanza is a notable example, among others, of the extraordinary difficulty attending translation in the absence of the Commentary. Lack of the simple little narrative has landed Dr. Neumann in a very different interpretation, with a strained use of the word pākatindriyo. Pākata = asaŋvuta (Commentary). Cf. Milinda, ii. 72.
1.11-9 [109] Commentary on the stanza of Saṅgharakkhitatthera[]
The stanza starting with Na nūnāyaṃ paramahitānukampino constitutes that of the venerable Thera Saṅgharakkhita. What is the origin? He also, having done devoted deeds in this and that existence, was reborn in a family home, ninety four aeons (kappa) ago, from now. On having attained the age of intelligence, he happened to have seen, one day seven self-awakened silent buddhas who were dwelling at the foot of a hill, became pious-minded, collected (orange-coloured fragrant) flowers of Kadamba tree and made his reverential offering (to them). On account of that act of merit, he sprang up in the divine world and having done meritorious deeds now and then, he wandered about his rounds of repeated rebirths but in excellent existences (sugati) and was reborn in a wealthy (ibbha) family, in Sāvatthi, when this Buddhas arose. His name was Saṃharakkhita. On having attained the age of intelligence, he aptly gained pious faith, became a monk, took hold of his mental exercise (kammaṭṭhāna) and lived in the forest having made a certain monk his companion. In a jungle bush not far from the residential region of the Thera, a female deer, having given birth to a tender child (chāpa) did not go afar for her pasture over her affection for her child although she was hungry belly (chārajjhattā) in looking after her young one; she became weakened (kilamati) owing to not obtaining grass and water in her neighbourhood. On having seen that state of affair, the thera became full of remorse saying to himself: “Alas! Indeed, this world being bound with the bondage of craving (tanhā) she suffers severe suffering (mahādukkha); she is not able to cut that craving.” Having made that self-same matter as his goad (aṅkusa), he increasingly developed spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna.--
“Not far from Himavanta(Himalaya) there was
a hill named Kukkuṭa (rooster). At
the foot of that hill, there lived
those seven silent buddhas.
On having seen the Kadamba tree
blooming like a lofty (uggata) lamp
-king (dīparājā), with my both hands
I plucked (paggayha) the flowers and
scattered down well on the seven silent
buddhas.
It was ninety four aeons (kappa) ago
that I made my special offering of
flowers; I do not remember any evil
existence (duggati); this is the
fruitful result of my reverential
offering to Buddha.
Ninety two aeons (kappa) previous to
the present, there were seven very
strong world-kings named Puppha, endowed with seven gems.
My depravity had been burnt: …
Buddha’s instruction had been carried
out.”
Having, however, attained Arahantship, he happened to have found out (ñatvā) that his own companion-monk was living in abundantly wrong wild thoughts (micchāvitakkabahula), and spoke a stanza, in order to give instruction to that companion, making that self-same she-deer as illustration (upamā).
109. “Is this not surely the instruction
(sāsanaṃ) of (Buddha) who is wont to
sympathetically (shower) transcendental
welfare (paramahita) on (all living
creatures), which (I think) you have not
considered (nānuvigane), after having
gone to seclusion (rahogato). Under that
very circumstance, indeed (tathāhi), this
one has been living with his normal (un-
controlled) sense-faculties (pākatindriyo),
similar to the she-deer (attached to) her
tender young child in the forest.”
There, Na nūnāyaṃ is to be construed thus:– Na means: thus, a negative particle (paṭisedhe nipāto). Nūnā means consideration (parivitakka); nūna ayaṃ (in consideration of this, regarding this), thus, is the separation of word (padaccheda) by way of parsing. Paramahitānukampino means: absolutely (paramaṃ) transcendentally (ativiya), in other words, by means of the absolute (paramena) and transcendental (anuttarena) welfare (hitena) of the Blessed One, whose habit (sīla) is mercy on (anukampana, sympathy with) the living beings (satte), Rahogato means: has gone into seclusion (rahasi); has gone into an empty house (suññāgāra), engaged in (yutto) bodily seclusion (kāyaviveka); thus, is the meaning. Anuviganeti is to be construed thus: Here (ettha), the two words (padadvayaṃ) namely: “nanūna” should be brought over (ānetvā) and united (sambandhitabbaṃ) as “nānuviganeti nūna” which means; You do not consider (cintesi) I think (maññe), I opine (takkemi) that he does not accordingly indulge in it” (nānuyuñjati);” thus, is the meaning. Sāsanaṃ means the dispensation of proper attainment (paṭipatti sāsanaṃ); the development (bhāvanā) of mental exercise (kammaṭṭhāna) on the four noble truths (catusacca); thus, is the significamce (adhippāyo). Tathā hi means: but by that cause (ten’eva kāranena); even because of not indulging one self according as instructed by the Master (satthu sāsanassa ananuyuñjanato eva). Ayaṃ means: this monk. Pākatindriyo means: One whose controlling faculties of senses (indriya) has become (bhūta) natural (sabhāva) because of discharging (bissajjanato) one’s faculties of senses (indriyānaṃ) which have six mental localities (manacchaṭṭhānaṃ), according to their own entity (yathā sakaṃ) in their (respective) provinces (visayesu); one whose doors of such senses as eye opening (cakkhudvāra) and so on are not well-restrained (asaṃ vatu); thus, is the meaning. That monk lived with his usual (pakati) faculties of senses (indriyo) because of his not having cut off (acchinnatāya) his clinging craving (tanhāsaṅga); in order to show him an illustration (upamaṃ) he said thus: “Migī Yathā tarunajātikā vane. Just as this she-deer, tender by nature (tarunasabhāva) has to suffer (anubhavati) misery (dukkhaṃ) in the forest because of her not having cut off (acchinnatāya) of affectionate attachment to her child; she could not get over that misery, in the same way this monk also, living with his usual faculty of senses (pākatindriyo) owing to his not having cut off his clingings (saṅga), does not pass beyond the circle of repeated rebirths (vaṭṭa) which constitutes misery (dukkha); thus, is the significance. Alternatively, there is such a reading (pāṭha) as: “Taruna vijārikā,” also. A young (bāla) yearling (calf) of a deer (vaccha) having been born (pasūtā) rather newly (abhinava); thus, is the meaning. On having heard that stanza, that monk became remorseful, increasingly developed spiritual insight (vipassanā) and attained Arahantship but before long.
The Commentary on the stanza of the Thera Saṅghaharakkhita is complete.