Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(25):Nandiya
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[]
25. Nandiya[]
Born in this Buddha-age at Kapilavatthu, in the house of a Sākiyan (king)rāja, his parents said: He is born bringing us bliss; and they called him Nandiya (Bliss). Grown up, he went forth(into monkhood), when Anuruddha and the rest left the world(for monkhood) under the Lord(Buddha). And because of his studies and his resolve made in the past, he soon attained arahantship(enlightenment). Thereafter he lived with Anuruddha the Thera[1] and his [30] friends, in the Eastern Bamboo Wood. There Mara(deathlord/devil), the Evil One, wishing to frighten him, appeared in a terrifying shape. But the Thera drove him away with the words, 'O Evil One! what can you do with those that have transcended your realm? it is you that by that will meet with defeat and ruin.'
[25] Obhāsajātaɱ phalagaɱ cittaɱ yassa abhiṇhaso||
Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasī' ti.|| ||
[25] To him whose thought is ever newly born
From splendour of the Path, and hard work has touched
The Fruit - if such a Monk you assail,
Black-hearted sprite, to misery you must go.[2]
[1] On Anuruddha and his friends, see Ps. CXXXVIII. - CXXXIX., CCLVI. (cf. Ps. CXXXVIII). The only passage where Nandiya is mentioned independently is Saɱy., v. 403. Dhammapada Com., on verses 219, 220, refers to a quite different Nandiya (verse 11, Nandika, Nanda) of Benares, a lay-adherent.
[2] Cf. verse 1189.
1.3-5[25] Commentary on the stanza of
Nandiya Thera[]
The stanza starting with obhāsajātaṃ constitutes that of the venerable Thera Nandiya. What is the origin? It is said that he, at the time of the Blessed One Padumuttara, when the Master had passed away to parinibbāna, he had a railing made of solid sandal wood (candanasāra) at (His) shrine and brought about an immense reverential offering made by himself (sakkāra). Beginning from then he became endowed with excellent inclination (ajjhāsaya), accumulated bountiful meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that (existence), wandered about his rounds of rebirths among divine and human beings and was reborn in the royal family of the Sākyans in Kapilavatthu when this Buddha arose. His parents named him Nandiya saying that he was born provoking pleasure. When he had come of age, as and when Anuruddha and others became monks in the presence of the Master, he himself also did likewise, did the deed of developing clear insight (vipassanā), and because of the devoted service (adhikāra) done by him, attained Arahantship but before long. Hence it has been said in the Apadāna:–
“The Conqueror named Padumuttara, the
eldest of the world, the bull of men,
the self-awakened Buddha having shone
similar to a mass of fire, passed away
to parinibbāna.
When the great Hero passed away to nibbāna,
there became a spacious shrine. But from
afar people had it attended to (upaṭṭhenti),
at the most excellent well-built relic chamber.
Being pious-minded and of good heart, I made
a sandal-wood railing; the solid shrine then
looked as a shrine should suitably be.
In any existence I was reborn, whether
divine or human, I never saw (my) inferiority
(omatta), this is the fruitful result of my
former (good) deed.
Fifteen hundred aeons (kappa) ago from now,
eight people became world kings of great
strength; all of them bore the same name.
My depravity had been burnt. …
Buddha’s instruction had been carried out.
Having, however, attained Arahantship, while this Thera was living together with the Thera Anuruddha and others in the deer park (migadāya) at the east (pācīna) viṃsa, the evil one Māra showed a frightful form (bheravarūpa) to him as the former was desirous of frightening the latter. The Thera having known him thus; “This is Māra,” uttered a stanza, starting with “Obhāsajātaṃphalaṃva” in order to show him thus:– “O evil one! What will your performance do to those who had overcome (vītivattā) the domain of Māra; consequent upon that, however, you yourself even will attain destruction (vighātaṃ) and misfortune (anatthaṃ).
25. There obhāsajātaṃ is to be construed as: because of having achieved the konwledge of the foremost path (magga) the light born of the light of knowledge; therefore, it was excessively resplendent (pabhassara) because of the state of having destroyed and dispelled the darkness of depravity totally; thus, is the meaning. Phalagaṃ means had approached and reached fruition; accompanied with (sahita) knowledge of the foremost fruition; thus, is the significance. Cittaṃ is to be construed as he said ordinarily about the mind of the canker-free (khīṇāsava) Arahant. Therefore he said: “Abhiṇhaso.” Indeed, it is befitting to have stated as “phalena sahitaṃ (accompanied with fruition)” because of entering upon the proper attainment (samāpatti) of the fruition of Arahantship constantly (niccakappaṃ) of the canker-free Arahants since it leads to the cessation of dukkha (nirodha). Tādisaṃ means like that, shaped likewise; the Arahants, thus, is the meaning. Āsajjā means having clearly purified and treated with contempt (paribhuyya). Kaṇha means calling and addressing Māra; indeed, he is said to be “kaṇho, the black birth in particular also. Dukkhaṃ nigacchasi means you will approach and arrive at non-beneficial bodily fatigue with such performances as entry into belly and so on here, in this existence and pain of purgatory without compensation (appatikāraṃ) in the future existence also. On having heard that statement, Māra, saying to himself thus! “The monk recognises me” and disappeared but there.
The Commentary on the stanza
of the Thera Nandiya
is complete.
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