Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(84):Nita
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[]
84. Nīta[]
Reborn in this Buddha-age at Sāvatthi as the son of a brahmin(priest), he was called Nīta. When grown up he thought: 'These Sākiyan monks are very lucky in that they are well provided with all necessaries. It is a happy life, that of a member of the Monk’s order.' So he entered it to get pleasure from it, paid scant attention to his exercise, ate his fill, spent the day in idle talk, and slept all night long. But the Lord(Buddha) discerned the ripeness of his antecedents, and gave him this verse in admonition:
[84] Sabbarattiɱ [13] supitvāna saŋgaṇike rato,||
Kudassu1 nāma dummedho dukkhassantaɱ karissatī' ti.|| ||
[84] you all the night to slumber given over,
Who loves the day amidst chattering crowds to spend: -
Does it deem that you this way at any time,
Poor silly fool, of i1l shall make an end?[1]
Agitated by the Lord(Buddha)'s words, he settled to develop insight, and not long after attained arahantship(enlightenment). He then declared aññā(supreme attainment) in repeating this verse.
[1] Dummedha dukkhass'antaɱ karisassīti pi Pāli. Cy.
1.9-4 [84] Commentary on the stanza of Nītatthera[]
The stanza starting with sabbarattiṃ supitvāna constitutes that of the venerable Thera Nīta. What is the origin? It is said that this one was a brahmin named Sunanda at the time of the Blessed One Padumuttara. Training many a hundred brahmins in the recitation of charms (manta) he made a sacred sacrifice (yaññaṃ yaji) known as soma offering (vājapeyya). The Blessed One, out of sympathy for that brahmin, went to the site of sacrifice and walked to and fro, in the sky. On having seen the Master, the brahmin became pious-minded, had flowers brought by his pupils, threw them up into the sky and made reverential offerings (of them to the Master). Owing to Buddha’s power that site as well as the entire city became covered by something similar to a celling of flower petals (pupphapata). The multitude aptly felt the feeling of excellently enormous zest and delight in the Master. On account of that foundation of good deed, the brahmin Sunanda wandered about his rounds of repeated rebirths among divine and human beings, and became the son of a certain brahmin in sāvatthi, when this Buddha arose. His name was Nīta. On having attained the age of intelligence, he said to himself: “These monks, sons of Sākiyans, are of easy habits (sukhasīlā), easy conduct (samācārā); having eaten excellent meals, they live in monasteries protected from wind (nivāta); it is possible to live comfortably (sukhena) after having become a monk among these.” As soon as he had become a monk, due to longing but for comfort (sukhābhikāsa) in the presence of the Master, he took hold of his mental exercise (kammaṭṭhāna), made himself minded of it but a few days, discarded it, had his heavy meal (udarāvadehaka) as much as he desired (yāvadatthaṃ), spent his day time with wild talks (tiracchānakathā) delighting himself in society (saṅganikārāmo); in the night portion also, having been overpowered by sloth (thina) and drowsiness (middha), he slept all night. Observing the all-round maturity of his cause, the Master, in giving him admonition, spoke a stanza:–
84. ”Having slept the whole night and
having been delighted in society
by day, when will (kudassu) an
unwise man make an end to misery
(dukkha)?”
There, Sabbarattiṃ means the entire night. Supitvāna means having slept; having fallen off to sleep throughout the three watches also of the whole night without practising (anuyuñjitvā) wakefulness as has been said thus:– “He makes his mind all-round pure from matters (dhamma) of hindrance (āvaranīya) by sitting and walking to and fro, in the first watch of the night,” and so on; thus, is the meaning. Divā means: in the day; the whole portion of the day; thus, is the meaning. Saṅganikehi means: Sitting together with individuals of much bodily vigour, who talk wild tales constitutes saṅganika (society); rato means: having been specially delighted in it; the non-departing desire there has been said to be “saṅganike rato (having been delighted in society).” There is such a reading also as “sahganikarato.” Kudassu nāma means; when namely (kudā nāma). Assu means: merely an indeclinable particle (nipāta); at what time, namely; thus, is the meaning. Dummedho means the unwise (nippañño). Dukkhassa means the misery of the rounds of repeated rebirths (vaṭṭa). Antaṃ means: the all round end. When, namely, will he make the non-coming into maturity (anuppāda) but completely (accantaṃ); there does not exist the putting an end to distress (dukkha) like this; thus, is the meaning. “Dummedha dukkhassantaṃ karissati (O Unwise man! Will you put an end to pain (dukkha)?;” thus, also is the reading.
When the stanza was spoken in this manner, however, by the Master, the Thera became remorseful, placed himself in the path of developing spiritual insight (vipassanā) and attained Arahantship, but before long. Hence, has it been said in the Apadāna:–-
“A brahmin specialist in charms
(mantapāragū), a reciter devoted
to liberality (yācayogo), known by
the name of Sunanda made the sacred
sacrifice of vājapeyya.
The worlds-knower(lokavidū) Padumuttara(Buddha),
the foremost merciful sage (isi), out
of compassion for the multitude, walked
to and fro then in the sky. Having
walked to and fro, the self-awakened
Buddha, the omniscient, the leader of
the world, the desireless (nirupadhi)
personage permeated the measureless
multitude of living beings with His
loving kindness.
Having plucked flowers at their stalks,
the brahmin specialist in charms (manta)
brought together all his pupils and made
them throw up the flowers.
As far as there was the city, there
became then a roof of flowers, which
stayed on for seven days due to Buddha’s
power.
Owing to that self-same bright basic
(sukkamūla) he enjoyed prosperity; having
come to know thoroughly all the cankers
(āsava) he had gone across the sea of
attachment in the world.
Eleven hundred aeons (kappa) ago,
there were thirty five very strong world-
kings of warrior clan (khattiya); they
were known by the name of Ambaraṃsa.
My depravity had been burnt. …
Buddha’s instruction had been carried
out.”
Having, however, attained Arahantship, the Thera recited in reply that self-same stanza exposing his aññā(attainment).
The Commentary on the stanza of the Thera Nīta is complete.