Thera 2.8: Suradha

Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(128):Suradha

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 II. Two Verses ====

= 128. Surādha = Reborn in this Buddha-age as the younger brother of the aforesaid Rādha, he followed his elder brother's example, and became an arahant(enlightened) also. To show the saving guidance of the Rule, he declared aññā(supreme attainment) thus:

[135] Khīṇā hi mayhaɱ jāti vusitaɱ jinasāsanaɱ,|| Pahīno jālasaŋkhāto bhavanetti samūhatā.|| ||

[136] Yassatthāya pabbajito agārasmānagāriyaɱ,|| So me attho anuppatto sabbasaɱyojanakkhayo' ti.|| ||

[135] All coming back to birth is now destroyed. The Conqueror's Rule has guided all my ways.[1] That which we call the Net have I put off;[2] The lust that leads to life is rooted out.

[136] And the great quest, for which I left the world(for monkhood), Forsaking home a homeless life to lead, Even that quest and high reward I have won, For I am he whose bonds are riven in two.[3]

[1] 'The holy life(celibacy) of the Path has been lived by me' (Commentary).

[2] Cf. Dhammapada, verse 251; Saŋy., iii. 83. Commentary, 'net = error, ignorance.' More usually it = craving, or sense. Surādha is possibly the listener in one discourse of the Saŋyutta (iii. 79)

[3] CCX., 380.

= 2.1-8 [128] Commentary on the stanza of Surādatthera = The stanza starting with Khīnā hi mayhaṃ jāti constitutes that of the venerable Thera Surādha. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating meritoriuos deeds in this and that existence, was reborn in a family home at the time of the Blessed One Sikhi. On having attained the age of intellignece, he, one day, happened to have seen the Master, became pious-minded and offered Him a citron (mātuluṅga) fruit, 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 in excellent existences even and was reborn as the youngest brother of the Thera Rādha, just spoken of immediately (anantaraṃ), when this Buddha arose. His name was Surādha. When his eldest brother Rādha became a monk, he himself also becoame a monk, and doing the deed of developing spiritual insight (vipassanā), attained Arahantship but before long. Hence has it been said in the Apadāna.--

“I saw the leader of the world, shining

similar to Kanukāra flower, resembling

the full-moon even, as radent as the

lamp-tree (dīparukkha). Having plucked

off a citron fruit, I offered it to the

Master, being piously pleased with those

palms of the Hero, worthy of dedicated

offering (dakkhineyya).

It was thirty one aeons (kappa) ago,

that I then made my offering of fruit.

I do not remember any evil existence:

this is the fruitful result of fruit

offering.

My depravity had been burnt; …

Buddha’s instruction had been carried

out.”

Having, however, attained Arahantship, he spoke two stanzas starting with “Khīnā hi mayhaṃ,” in order to reveal his arahtship (aññā), for the purpose of showing the state of being conducive to secape from saṃsāra (niyyānika) of (Buddha’s) dispensation (sāsana).

135-6. There, Khīnā means: extinction, had gone to an all-round end. Jāti means either existence or springing up of existence (bhavanibbatti). Vusitaṃ Jina-sāsanaṃ means: the dispensation (sāsanaṃ) of the Conqueror, the well self-awakened Buddha, the right path of the life of holy conduct had been lived, all-round led. Pahīnejālasaṅkhūto means: heresy (diṭṭhi) and ignorance (avijjā) which had gained the name “Jāla saṅkhāta (reckoned as net),” because of spreading down on the creature’s continuity (sattasantāna) and also because it allows little (appadāna) to escape (nissarituṃ), had means of the right path (magga). Bhavanetti samūhatā means: the craving desire (tanhā), so-called (saññita) the connecting-link (nette) of existence, because of being the leader (nayana) and promoter (pavattana) of such existence as sensual existence and so on, had been abolished (samughāṭitā). Yassatthāya pabbajito means: for whatever purpose, whichever cause; (one had become a monk) agārasmā means: from home; anāgāriyaṃ means: monkhood; pabbajito means: had approached. So means: the condition of extinction (khayabhūto) of all such binding (bandhana) fetters of the wheel of rebirths (sanyojana) classified as pertaining to hither shore (arambhāgiya) and further shore (uddhambhāgiya); attho means: the absolute advantage (paramattha) reckoned as nibbhāna as well as one’s own benefit (sadattho) reckoned as Arahantship, anupatto  had been attained by me; thus, is the meaning.

The Commentary on the stanza of the Thera Surādha is complete.