MN 146 Advice from Nandaka – Nandakovādasutta

Medium Discourses Collection 146 – Majjhima Nikāya 146

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

Then Mahāpajāpatī Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him,

Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca:

2.2

“Sir, may the Buddha please advise

“ovadatu, bhante, bhagavā bhikkhuniyo;

2.3

and instruct the nuns.

anusāsatu, bhante, bhagavā bhikkhuniyo;

2.4

Please give the nuns a Dhamma talk.”

karotu, bhante, bhagavā bhikkhunīnaṁ dhammiṁ kathan”ti.

3.1

Now at that time the senior monks were taking turns to advise the nuns.

Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena.

3.2

But Venerable Nandaka didn’t want to take his turn.

Āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyena.

3.3

Then the Buddha said to Venerable Ānanda,

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

3.4

“Ānanda, whose turn is it to advise the nuns today?”

“kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā”ti?

3.5

“It’s Nandaka’s turn, sir,

“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena.

3.6

but he doesn’t want to do it.”

Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti.

4.1

Then the Buddha said to Nandaka,

Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi:

4.2

“Nandaka, please advise

“ovada, nandaka, bhikkhuniyo;

4.3

and instruct the nuns.

anusāsa, nandaka, bhikkhuniyo;

4.4

Please, brahmin, give the nuns a Dhamma talk.”

karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ dhammiṁ kathan”ti.

4.5

“Yes, sir,” replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered Sāvatthī for alms.

“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

4.6

He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Royal Monastery with a companion.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.

4.7

Those nuns saw him coming off in the distance,

Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ.

4.8

so they spread out a seat and placed water for washing the feet.

Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ.

4.9

Nandaka sat down on the seat spread out,

Nisīdi kho āyasmā nandako paññatte āsane.

4.10

and washed his feet.

Nisajja pāde pakkhālesi.

4.11

Those nuns bowed, and sat down to one side.

Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

4.12

Nandaka said to them,

Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:

5.1

“Sisters, this talk shall be in the form of questions.

“paṭipucchakathā kho, bhaginiyo, bhavissati.

5.2

When you understand, say so. When you don’t understand, say so.

Tattha ājānantīhi: ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi: ‘na ājānāmā’ tissa vacanīyaṁ.

5.3

If anyone has a doubt or uncertainty, ask me about it:

Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo:

5.4

‘Why, sir, does it say this? What does that mean?’”

‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti?

5.5

“We’re already delighted and satisfied with Venerable Nandaka, since he invites us like this.”

“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.

6.1

“What do you think, sisters?

“Taṁ kiṁ maññatha, bhaginiyo,

6.2

Is the eye permanent or anicca?”

cakkhu niccaṁ vā aniccaṁ vā”ti?

6.3

“Anicca, sir.”

“Aniccaṁ, bhante”.

6.4

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

6.5

“Suffering, sir.”

“Dukkhaṁ, bhante”.

6.6

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

6.7

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

6.8

“No, sir.”

“No hetaṁ, bhante”.

6.9

“What do you think, sisters?

“Taṁ kiṁ maññatha, bhaginiyo,

6.10

Is the ear …

sotaṁ niccaṁ vā aniccaṁ vā”ti?

6.11

“Aniccaṁ, bhante …pe…

6.12

nose …

ghānaṁ niccaṁ vā aniccaṁ vā”ti?

6.13

“Aniccaṁ, bhante” …

6.14

tongue …

“jivhā niccā vā aniccā vā”ti?

6.15

“Aniccā, bhante” …

6.16

body …

“kāyo nicco vā anicco vā”ti?

6.17

“Anicco, bhante” …

6.18

mind permanent or anicca?”

“mano nicco vā anicco vā”ti?

6.19

“Anicca, sir.”

“Anicco, bhante”.

6.20

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

6.21

“Suffering, sir.”

“Dukkhaṁ, bhante”.

6.22

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

6.23

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

6.24

“No, sir.

“No hetaṁ, bhante”.

6.25

Why is that?

“Taṁ kissa hetu”?

6.26

Because we have already truly seen this with right wisdom:

“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:

6.27

‘So these six interior sense fields are anicca.’”

‘itipime cha ajjhattikā āyatanā aniccā’”ti.

6.28

“Good, good, sisters!

“Sādhu sādhu, bhaginiyo.

6.29

That’s how it is for a noble disciple who truly sees with right wisdom.

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

7.1

What do you think, sisters?

Taṁ kiṁ maññatha, bhaginiyo,

7.2

Are sights permanent or anicca?”

rūpā niccā vā aniccā vā”ti?

7.3

“Anicca, sir.”

“Aniccā, bhante”.

7.4

“But if they're anicca, are they suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

7.5

“Suffering, sir.”

“Dukkhaṁ, bhante”.

7.6

“But if they're anicca, suffering, and perishable, are they fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

7.7

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

7.8

“No, sir.”

“No hetaṁ, bhante”.

7.9

“What do you think, sisters?

“Taṁ kiṁ maññatha, bhaginiyo,

7.10

Are sounds …

saddā niccā vā aniccā vā”ti?

7.11

“Aniccā, bhante …pe…

7.12

smells …

gandhā niccā vā aniccā vā”ti?

7.13

“Aniccā, bhante” …

7.14

tastes …

“rasā niccā vā aniccā vā”ti?

7.15

“Aniccā, bhante” …

7.16

touches …

“phoṭṭhabbā niccā vā aniccā vā”ti?

7.17

“Aniccā, bhante” …

7.18

thoughts permanent or anicca?”

“dhammā niccā vā aniccā vā”ti?

7.19

“Anicca, sir.”

“Aniccā, bhante”.

7.20

“But if they're anicca, are they suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

7.21

“Suffering, sir.”

“Dukkhaṁ, bhante”.

7.22

“But if they're anicca, suffering, and perishable, are they fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

7.23

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

7.24

“No, sir.

“No hetaṁ, bhante”.

7.25

Why is that?

“Taṁ kissa hetu”?

7.26

Because we have already truly seen this with right wisdom:

“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:

7.27

‘So these six exterior sense fields are anicca.’”

‘itipime cha bāhirā āyatanā aniccā’”ti.

7.28

“Good, good, sisters!

“Sādhu sādhu, bhaginiyo.

7.29

That’s how it is for a noble disciple who truly sees with right wisdom.

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

8.1

What do you think, sisters?

Taṁ kiṁ maññatha, bhaginiyo,

8.2

Is eye consciousness …

cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

8.3

“Aniccaṁ, bhante”.

8.4

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

8.5

“Dukkhaṁ, bhante”.

8.6

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

8.7

‘etaṁ mama, esohamasmi, eso me attā’”ti?

8.8

“No hetaṁ, bhante”.

8.9

ear consciousness …

“Taṁ kiṁ maññatha, bhaginiyo, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

8.10

“Aniccaṁ, bhante …pe…

8.11

nose consciousness …

ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

8.12

“Aniccaṁ, bhante” …

8.13

tongue consciousness …

“jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

8.14

“Aniccaṁ, bhante” …

8.15

body consciousness …

“kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

8.16

“Aniccaṁ, bhante” …

8.17

mind consciousness permanent or anicca?”

“manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

8.18

“Anicca, sir.”

“Aniccaṁ, bhante”.

8.19

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”?

8.20

“Suffering, sir.”

“Dukkhaṁ, bhante”.

8.21

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

8.22

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

8.23

“No, sir.

“No hetaṁ, bhante”.

8.24

Why is that?

“Taṁ kissa hetu”?

8.25

Because we have already truly seen this with right wisdom:

“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:

8.26

‘So these six classes of consciousness are anicca.’”

‘itipime cha viññāṇakāyā aniccā’”ti.

8.27

“Good, good, sisters!

“Sādhu sādhu, bhaginiyo.

8.28

That’s how it is for a noble disciple who truly sees with right wisdom.

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

9.1

Suppose there was an oil lamp burning. The oil, wick, flame, and light were all anicca and perishable.

Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.

9.2

Now, suppose someone was to say:

Yo nu kho, bhaginiyo, evaṁ vadeyya:

9.3

‘While this oil lamp is burning, the oil, the wick, and the flame are all anicca and perishable.

‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;

9.4

But the light is permanent, lasting, eternal, and imperishable.’

yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;

9.5

Would they be speaking rightly?”

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

9.6

“No, sir.

“No hetaṁ, bhante”.

9.7

Why is that?

“Taṁ kissa hetu”?

9.8

Because that oil lamp’s oil, wick, and flame are all anicca and perishable,

“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;

9.9

let alone the light.”

pagevassa ābhā aniccā vipariṇāmadhammā”ti.

9.10

“In the same way, suppose someone was to say:

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:

9.11

‘These six interior sense fields are anicca.

‘cha khome ajjhattikā āyatanā aniccā;

9.12

But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’

yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;

9.13

Would they be speaking rightly?”

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

9.14

“No, sir.

“No hetaṁ, bhante”.

9.15

Why is that?

“Taṁ kissa hetu”?

9.16

Because each kind of feeling arises dependent on the corresponding condition.

“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.

9.17

When the corresponding condition ceases, the appropriate feeling ceases.”

Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.

9.18

“Good, good, sisters!

“Sādhu sādhu, bhaginiyo.

9.19

That’s how it is for a noble disciple who truly sees with right wisdom.

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

10.1

Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all anicca and perishable.

Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā.

10.2

Now, suppose someone was to say:

Yo nu kho, bhaginiyo, evaṁ vadeyya:

10.3

‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all anicca and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’

‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;

10.4

Would they be speaking rightly?”

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

10.5

“No, sir.

“No hetaṁ, bhante”.

10.6

Why is that?

“Taṁ kissa hetu”?

10.7

Because that large tree’s roots, trunk, and branches and leaves are all anicca and perishable,

“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ;

10.8

let alone the shadow.”

pagevassa chāyā aniccā vipariṇāmadhammā”ti.

10.9

“In the same way, suppose someone was to say:

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:

10.10

‘These six exterior sense fields are anicca.

‘cha khome bāhirā āyatanā aniccā.

10.11

But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’

Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;

10.12

Would they be speaking rightly?”

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

10.13

“No, sir.

“No hetaṁ, bhante”.

10.14

Why is that?

“Taṁ kissa hetu”?

10.15

Because each kind of feeling arises dependent on the corresponding condition.

“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.

10.16

When the corresponding condition ceases, the appropriate feeling ceases.”

Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.

10.17

“Good, good, sisters!

“Sādhu sādhu, bhaginiyo.

10.18

That’s how it is for a noble disciple who truly sees with right wisdom.

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

11.1

Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside,

Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.

11.2

they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments,

Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.

11.3

and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say:

Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya:

11.4

‘This cow is joined to its hide just like before.’

‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;

11.5

Would they be speaking rightly?”

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

11.6

“No, sir.

“No hetaṁ, bhante”.

11.7

Why is that?

“Taṁ kissa hetu”?

11.8

“Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.

11.9

Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.

11.10

Because even if they wrap that cow up in that very same hide and say:

Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya:

11.11

‘This cow is joined to its hide just like before,’

‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;

11.12

still that cow is not joined to that hide.”

atha kho sā gāvī visaṁyuttā teneva cammenā”ti.

12.1

“I’ve made up this simile to make a point.

“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya.

12.2

And this is the point.

Ayamevettha attho;

12.3

‘The inner flesh’ is a term for the six interior sense fields.

‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;

12.4

‘The outer hide’ is a term for the six exterior sense fields.

‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ;

12.5

‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing.

‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ;

12.6

‘A sharp meat cleaver’ is a term for noble wisdom.

‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ;

12.7

And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.

yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.

13.1

Sisters, by developing and cultivating these seven awakening factors, a bhikkhu realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of cravings.

Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

13.2

What seven?

Katame satta?

13.3

It’s when a bhikkhu develops the awakening factors of mindfulness,

Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

13.4

investigation of dhamma,

Dhammavicayasambojjhaṅgaṁ bhāveti …pe…

13.5

energy,

vīriyasambojjhaṅgaṁ bhāveti …

13.6

rapture,

pītisambojjhaṅgaṁ bhāveti …

13.7

tranquility,

passaddhisambojjhaṅgaṁ bhāveti …

13.8

samādhi,

samādhisambojjhaṅgaṁ bhāveti …

13.9

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

13.10

It is by developing and cultivating these seven awakening factors that a bhikkhu realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of cravings.”

Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

14.1

Then after giving this advice to the nuns, Nandaka dismissed them, saying,

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:

14.2

“Go, sisters, it is time.”

“gacchatha, bhaginiyo; kālo”ti.

14.3

And then those nuns approved and agreed with what Nandaka had said. They got up from their seat, bowed, and respectfully circled him, keeping him on their right. Then they went up to the Buddha, bowed, and stood to one side. The Buddha said to them,

Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ nandakaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:

14.4

“Go, nuns, it is time.”

“gacchatha, bhikkhuniyo; kālo”ti.

14.5

Then those nuns bowed to the Buddha respectfully circled him, keeping him on their right, before departing.

Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

15.1

Soon after those nuns had left, the Buddha addressed the bhikkhū:

Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:

15.2

“Suppose, bhikkhū, it was the sabbath of the fourteenth day. You wouldn’t get lots of people

“seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā:

15.3

wondering whether the moon is full or not, since it is obviously not full.

‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti.

15.4

In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t found what they’re looking for.”

Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.

16.1

Then the Buddha said to Nandaka,

Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi:

16.2

“Well then, Nandaka, tomorrow you should give those nuns the same advice again.”

“tena hi tvaṁ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti.

16.3

“Yes, sir,” Nandaka replied.

“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paccassosi.

16.4

And the next day he went to those nuns, and all unfolded just like the previous day.

Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

16.5

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.

16.6

Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ.

16.7

Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ.

16.8

Nisīdi kho āyasmā nandako paññatte āsane.

16.9

Nisajja pāde pakkhālesi.

16.10

Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

16.11

Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:

16.12

“paṭipucchakathā kho, bhaginiyo, bhavissati.

16.13

Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṁ.

16.14

Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo:

16.15

‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti.

16.16

“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.

17-18.1

“Taṁ kiṁ maññatha, bhaginiyo, cakkhu niccaṁ vā aniccaṁ vā”ti?

17-18.2

“Aniccaṁ, bhante”.

17-18.3

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

17-18.4

“Dukkhaṁ, bhante”.

17-18.5

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

17-18.6

‘etaṁ mama, esohamasmi, eso me attā’”ti?

17-18.7

“No hetaṁ, bhante”.

17-18.8

“Taṁ kiṁ maññatha, bhaginiyo, sotaṁ niccaṁ vā aniccaṁ vā”ti?

17-18.9

“Aniccaṁ, bhante …pe…

17-18.10

ghānaṁ niccaṁ vā aniccaṁ vā”ti?

17-18.11

“Aniccaṁ, bhante …

17-18.12

jivhā …

17-18.13

kāyo …

17-18.14

mano nicco vā anicco vā”ti?

17-18.15

“Anicco, bhante”.

17-18.16

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

17-18.17

“Dukkhaṁ, bhante”.

17-18.18

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

17-18.19

‘etaṁ mama, esohamasmi, eso me attā’”ti?

17-18.20

“No hetaṁ, bhante”.

17-18.21

“Taṁ kissa hetu”?

17-18.22

“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:

17-18.23

‘itipime cha ajjhattikā āyatanā aniccā’”ti.

17-18.24

“Sādhu sādhu, bhaginiyo.

17-18.25

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

19-20.1

Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti?

19-20.2

“Aniccā, bhante”.

19-20.3

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

19-20.4

“Dukkhaṁ, bhante”.

19-20.5

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

19-20.6

‘etaṁ mama, esohamasmi, eso me attā’”ti?

19-20.7

“No hetaṁ, bhante”.

19-20.8

“Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti?

19-20.9

“Aniccā, bhante …pe…

19-20.10

gandhā niccā vā aniccā vā”ti?

19-20.11

“Aniccā, bhante …

19-20.12

rasā niccā vā aniccā vā”ti?

19-20.13

“Aniccā, bhante …

19-20.14

phoṭṭhabbā niccā vā aniccā vā”ti?

19-20.15

“Aniccā, bhante …

19-20.16

dhammā niccā vā aniccā vā”ti?

19-20.17

“Aniccā, bhante”.

19-20.18

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

19-20.19

“Dukkhaṁ, bhante”.

19-20.20

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

19-20.21

‘etaṁ mama, esohamasmi, eso me attā’”ti?

19-20.22

“No hetaṁ, bhante”.

19-20.23

“Taṁ kissa hetu”?

19-20.24

“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:

19-20.25

‘itipime cha bāhirā āyatanā aniccā’”ti.

19-20.26

“Sādhu sādhu, bhaginiyo.

19-20.27

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

21.1

Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

21.2

“Aniccaṁ, bhante …pe…

21.3

sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

21.4

“Aniccaṁ, bhante …

21.5

ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

21.6

“Aniccaṁ, bhante …

21.7

jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

21.8

“Aniccaṁ, bhante …

21.9

kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

21.10

“Aniccaṁ, bhante …

21.11

manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

21.12

“Aniccaṁ, bhante”.

21.13

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

21.14

“Dukkhaṁ, bhante”.

21.15

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

21.16

‘etaṁ mama, esohamasmi, eso me attā’”ti?

21.17

“No hetaṁ, bhante”.

21.18

“Taṁ kissa hetu”?

21.19

“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:

21.20

‘itipime cha viññāṇakāyā aniccā’”ti.

21.21

“Sādhu sādhu, bhaginiyo.

21.22

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

22.1

22.2

Yo nu kho, bhaginiyo, evaṁ vadeyya:

22.3

‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;

22.4

yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;

22.5

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

22.6

“No hetaṁ, bhante”.

22.7

“Taṁ kissa hetu”?

22.8

“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;

22.9

pagevassa ābhā aniccā vipariṇāmadhammā”ti.

22.10

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:

22.11

‘cha khome ajjhattikā āyatanā aniccā.

22.12

Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;

22.13

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

22.14

“No hetaṁ, bhante”.

22.15

“Taṁ kissa hetu”?

22.16

“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.

22.17

Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.

22.18

“Sādhu sādhu, bhaginiyo.

22.19

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

23.1

23.2

Yo nu kho, bhaginiyo, evaṁ vadeyya:

23.3

‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ;

23.4

yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;

23.5

sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti?

23.6

“No hetaṁ, bhante”.

23.7

“Taṁ kissa hetu”?

23.8

“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ;

23.9

pagevassa chāyā aniccā vipariṇāmadhammā”ti.

23.10

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:

23.11

‘cha khome bāhirā āyatanā aniccā.

23.12

Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;

23.13

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

23.14

“No hetaṁ, bhante”.

23.15

“Taṁ kissa hetu”?

23.16

“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.

23.17

Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.

23.18

“Sādhu sādhu, bhaginiyo.

23.19

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

24.1

24.2

Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.

24.3

Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya:

24.4

‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;

24.5

sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?

24.6

“No hetaṁ, bhante”.

24.7

“Taṁ kissa hetu”?

24.8

24.9

Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.

24.10

Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya:

24.11

‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;

24.12

atha kho sā gāvī visaṁyuttā teneva cammenā”ti.

25.1

“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho.

25.2

‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;

25.3

‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ;

25.4

‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ;

25.5

‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ;

25.6

yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.

26.1

26.2

Katame satta?

26.3

Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

26.4

Dhammavicayasambojjhaṅgaṁ bhāveti …pe…

26.5

vīriyasambojjhaṅgaṁ bhāveti …

26.6

pītisambojjhaṅgaṁ bhāveti …

26.7

passaddhisambojjhaṅgaṁ bhāveti …

26.8

samādhisambojjhaṅgaṁ bhāveti …

26.9

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

26.10

Ime kho, bhaginiyo, satta bojjhaṅgā yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

26.11

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:

26.12

“gacchatha, bhaginiyo; kālo”ti.

26.13

26.14

“gacchatha, bhikkhuniyo; kālo”ti.

26.15

Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

27.1

Soon after those nuns had left, the Buddha addressed the bhikkhū:

Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:

27.2

“Suppose, bhikkhū, it was the sabbath of the fifteenth day. You wouldn’t get lots of people

“seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā:

27.3

wondering whether the moon is full or not, since it is obviously full.

‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti;

27.4

In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, and they found what they’re looking for.

evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca.

27.5

Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunisatānaṁ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.

27.6

That is what the Buddha said.

Idamavoca bhagavā.

27.7

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

27.8

Nandakovādasuttaṁ niṭṭhitaṁ catutthaṁ.