Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca:Then Mahāpajāpati Gotamī, together with about 500 other nuns, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him, “ovadatu, bhante, bhagavā bhikkhuniyo;“Lord, may the Blessed One exhort the nuns. anusāsatu, bhante, bhagavā bhikkhuniyo;Lord, may the Blessed One instruct the nuns. karotu, bhante, bhagavā bhikkhunīnaṁ dhammiṁ kathan”ti.
dhammiṁ kathan”ti → dhammikathanti (sya-all, km, pts1ed, mr)Lord, may the Blessed One give the nuns a talk on Dhamma.”

Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena.Now at that time the elder monks were taking turns in exhorting the nuns, Āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyena.but Ven. Nandaka didn’t want to exhort the nuns when his turn came.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:So the Blessed One addressed Ven. Ānanda: “kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā”ti?“Ānanda, whose turn is it to exhort the nuns today?”

“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena.
Sabbeheva, bhante, kato → nandakassa bhante (bj, pts1ed)“Lord, everyone has taken his turn in exhorting the nuns, Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti.except for Ven. Nandaka, here, who doesn’t want to exhort the nuns when his turn comes.”

Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi:Then the Blessed One addressed Ven. Nandaka: “ovada, nandaka, bhikkhuniyo;“Exhort the nuns, Nandaka. anusāsa, nandaka, bhikkhuniyo;Instruct the nuns, Nandaka. karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ dhammiṁ kathan”ti.Give the nuns a talk on Dhamma, you brahman.”

“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.“As you say, lord,” Ven. Nandaka responded to the Blessed One. Then, early in the morning—having adjusted his lower robe and taking his bowl & outer robe—he went into Sāvatthī for alms. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.After his meal, on returning from his alms round, he went with a companion to Rājaka Park. Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ.The nuns saw him coming from afar and, on seeing him, Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ.arranged a seat and set out water for his feet. Nisīdi kho āyasmā nandako paññatte āsane.Ven. Nandaka sat down on the arranged seat and washed his feet. Nisajja pāde pakkhālesi.The nuns, having bowed down to him, Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu.sat to one side.

Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:As they were sitting there, Ven. Nandaka said to them: “paṭipucchakathā kho, bhaginiyo, bhavissati.“This will be a question-response talk, sisters. Tattha ājānantīhi: ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi: ‘na ājānāmā’ tissa vacanīyaṁ.Where you understand, you should say, ‘We understand.’ Where you don’t, you should say, ‘We don’t understand.’ Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo:Where you are doubtful or perplexed, you should question me in response: ‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti?‘How is this, venerable sir? What is the meaning of this?’”

“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.
abhiraddhā → abhinandāma (sya-all, km)“Venerable sir, we are gratified & delighted that you invite us in this way.”

“Taṁ kiṁ maññatha, bhaginiyo,“So then, sisters, what do you think? cakkhu niccaṁ vā aniccaṁ vā”ti?Is the eye constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, venerable sir.”

“Taṁ kiṁ maññatha, bhaginiyo,“… sotaṁ niccaṁ vā aniccaṁ vā”ti?Is the ear constant or inconstant?” “Aniccaṁ, bhante …pe…“Inconstant, venerable sir.” … ghānaṁ niccaṁ vā aniccaṁ vā”ti?Is the nose constant or inconstant?” “Aniccaṁ, bhante” …“Inconstant, venerable sir.” … “jivhā niccā vā aniccā vā”ti?Is the tongue constant or inconstant?” “Aniccā, bhante” …“Inconstant, venerable sir.” … “kāyo nicco vā anicco vā”ti?Is the body constant or inconstant?” “Anicco, bhante” …“Inconstant, venerable sir.” … “mano nicco vā anicco vā”ti?“What do you think, sisters? Is the intellect constant or inconstant?”

“Anicco, bhante”.“Inconstant, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:Because we have already seen it well as it has come to be, with right discernment, ‘itipime cha ajjhattikā āyatanā aniccā’”ti.that these six internal media are inconstant.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.

Taṁ kiṁ maññatha, bhaginiyo,“Now what do you think, sisters? rūpā niccā vā aniccā vā”ti?Are forms constant or inconstant?”

“Aniccā, bhante”.“Inconstant, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, venerable sir.”

“Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti?Are sounds constant or inconstant?” “Aniccā, bhante …pe…“Inconstant, venerable sir.” … gandhā niccā vā aniccā vā”ti?Are aromas constant or inconstant?” “Aniccā, bhante” …“Inconstant, venerable sir.” … “rasā niccā vā aniccā vā”ti?Are flavors constant or inconstant?” “Aniccā, bhante” …“Inconstant, venerable sir.” … “phoṭṭhabbā niccā vā aniccā vā”ti?Are tactile sensations constant or inconstant?” “Aniccā, bhante” …“Inconstant, venerable sir.” … “dhammā niccā vā aniccā vā”ti?“What do you think, sisters? Are ideas constant or inconstant?”

“Aniccā, bhante”.“Inconstant, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:Because we have already seen it well as it has come to be, with right discernment, ‘itipime cha bāhirā āyatanā aniccā’”ti.that these six external media are also inconstant.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.

Taṁ kiṁ maññatha, bhaginiyo,“Now what do you think, sisters? cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?Is eye-consciousness constant or inconstant?” “Aniccaṁ, bhante”.“Inconstant, venerable sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?” “Dukkhaṁ, bhante”.“Stressful, venerable sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?” “No hetaṁ, bhante”.“No, venerable sir.” “Taṁ kiṁ maññatha, bhaginiyo, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?Is ear-consciousness constant or inconstant?” “Aniccaṁ, bhante …pe…“Inconstant, venerable sir.” … ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?Is nose-consciousness constant or inconstant?” “Aniccaṁ, bhante” …“Inconstant, venerable sir.” … “jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?Is tongue-consciousness constant or inconstant?” “Aniccaṁ, bhante” …“Inconstant, venerable sir.” … “kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?Is body-consciousness constant or inconstant?” “Aniccaṁ, bhante” …“Inconstant, venerable sir.” … “manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?“What do you think, sisters? Is intellect-consciousness constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, venerable sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:Because we have already seen it well as it has come to be, with right discernment, ‘itipime cha viññāṇakāyā aniccā’”ti.that these six consciousness-groups, too, are inconstant.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment. “

Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.Just as when the oil in a burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, its light is inconstant & subject to change. Yo nu kho, bhaginiyo, evaṁ vadeyya:If someone were to say, ‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;‘The oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;but as for its light, that is constant, everlasting, eternal, & not subject to change’: sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?Would he be speaking rightly?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;Because the oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, pagevassa ābhā aniccā vipariṇāmadhammā”ti.so how much more should its light be inconstant & subject to change.”

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:“In the same way, sisters, if someone were to say, ‘cha khome ajjhattikā āyatanā aniccā;
ajjhattikā āyatanā aniccā → aniccā vipariṇāmadhammā (?)‘My six internal media are inconstant, yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;but what I experience based on the six internal media—pleasure, pain, or neither pleasure nor pain—that is constant, everlasting, eternal, & not subject to change’: sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?Would he be speaking rightly?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.Because each feeling arises dependent on its corresponding condition. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.With the cessation of its corresponding condition, it ceases.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.“

Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā.Just as when the root of a great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, its shadow is inconstant & subject to change. Yo nu kho, bhaginiyo, evaṁ vadeyya:If someone were to say, ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;‘The root of that great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, but as for its shadow, that is constant, everlasting, eternal, & not subject to change’: sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?Would he be speaking rightly?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ;Because the root of that great, standing tree—possessed of heartwood—is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, pagevassa chāyā aniccā vipariṇāmadhammā”ti.so how much more should its shadow be inconstant & subject to change.”

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:“In the same way, sisters, if someone were to say, ‘cha khome bāhirā āyatanā aniccā.
cha khome bāhirā āyatanā aniccā → aniccā vipariṇāmadhammā (bj, pts1ed)‘My six external media are inconstant, Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;but what I experience based on the six external media—pleasure, pain, or neither pleasure nor pain—that is constant, everlasting, eternal, & not subject to change’: sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?Would he be speaking rightly?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.Because each feeling arises dependent on its corresponding condition. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.With the cessation of its corresponding condition, it ceases.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.That’s how it is for a disciple of the noble ones who has seen it as it has come to be with right discernment.“

Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.Just as if a dexterous butcher or butcher’s apprentice, having killed a cow, were to carve it up with a sharp carving knife so that—without damaging the substance of the inner flesh, without damaging the substance of the outer hide— Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
vilimaṁsaṁ → vilīmaṁsaṁ (bj); cilīmaṁ (pts1ed); vilimaṁ (mr)he would cut, sever, & detach only the skin muscles, connective tissues, & attachments in between. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya:Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;if he were to say that the cow was joined to the skin just as it had been: sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?Would he be speaking rightly?”

“No hetaṁ, bhante”.“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.Because if the dexterous butcher or butcher’s apprentice, having killed a cow, were to… Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.cut, sever, & detach only the skin muscles, connective tissues, & attachments in between; and… Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya:having covered the cow again with that very skin, then no matter how much he might say that ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;the cow was joined to the skin just as it had been, atha kho sā gāvī visaṁyuttā teneva cammenā”ti.the cow would still be disjoined from the skin.“

“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya.“This simile, sisters, I have given to convey a message. Ayamevettha attho;The message is this: ‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;The substance of the inner flesh stands for the six internal media; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ;the substance of the outer hide, for the six external media. ‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ;The skin muscles, connective tissues, & attachments in between stand for passion & delight. ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ;And the sharp knife stands for noble discernment— yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.the noble discernment that cuts, severs, & detaches the defilements, fetters, & bonds in between.

Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“Sisters, there are these seven factors for awakening through whose development & pursuit a monk enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. Katame satta?Which seven? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. Dhammavicayasambojjhaṅgaṁ bhāveti …pe…He develops analysis of qualities as a factor for awakening… vīriyasambojjhaṅgaṁ bhāveti …persistence as a factor for awakening… pītisambojjhaṅgaṁ bhāveti …rapture as a factor for awakening… passaddhisambojjhaṅgaṁ bhāveti …calm as a factor for awakening… samādhisambojjhaṅgaṁ bhāveti …concentration as a factor for awakening… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.These are the seven factors for awakening through whose development & pursuit a monk enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.”

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:Then, having exhorted the nuns with this exhortation, Ven. Nandaka dismissed them, saying, “gacchatha, bhaginiyo; kālo”ti.“Go, sisters. The time has come.”

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:The nuns, delighting in and approving of Ven. Nandaka’s exhortation, got up from their seats, bowed down to him, circumambulated him—keeping him to the right—and went to the Blessed One. On arrival, having bowed down to the Blessed One, they stood to one side. As they were standing there, the Blessed One said to them, “gacchatha, bhikkhuniyo; kālo”ti.“Go, nuns. The time has come.”

Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.So the nuns, having bowed down to the Blessed One, circumambulated him—keeping him to the right—and departed.

Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:Then not long after the nuns’ departure the Blessed One addressed the monks: “seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā:“Monks, just as on the uposatha day of the fourteenth, people at large are not doubtful or perplexed as to ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti.whether the moon is lacking or full, for it is clearly lacking;

Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.in the same way, even though the nuns are gratified with Nandaka’s Dhamma-teaching, their resolves have not yet been fulfilled.”

Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi:So he addressed Ven. Nandaka: “tena hi tvaṁ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti.“In that case, Nandaka, exhort the nuns again tomorrow with the exact same exhortation.”

“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paccassosi.“As you say, lord,” Ven. Nandaka replied. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.Then, after the night had passed, early in the morning—having adjusted his lower robe and taking his bowl & outer robe—he went into Sāvatthī for alms… Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.[as before, up to:] Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ. Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca: “paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṁ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo: ‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti. “Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.

“Taṁ kiṁ maññatha, bhaginiyo, cakkhu niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññatha, bhaginiyo, sotaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe… ghānaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … jivhā … kāyo … mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha ajjhattikā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti? “Aniccā, bhante …pe… gandhā niccā vā aniccā vā”ti? “Aniccā, bhante … rasā niccā vā aniccā vā”ti? “Aniccā, bhante … phoṭṭhabbā niccā vā aniccā vā”ti? “Aniccā, bhante … dhammā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha bāhirā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe… sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha viññāṇakāyā aniccā’”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṁ vadeyya: ‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṁ vadeyya: ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; pagevassa chāyā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.

Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya: ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; atha kho sā gāvī visaṁyuttā teneva cammenā”ti.

“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; ‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.

Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi: “gacchatha, bhaginiyo; kālo”ti. 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: “gacchatha, bhikkhuniyo; kālo”ti. Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:Then not long after the nuns’ departure the Blessed One addressed the monks: “seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā:“Monks, just as on the uposatha day of the fifteenth, people at large are not doubtful or perplexed as to ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti;whether the moon is lacking or full, for it is clearly full; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca.in the same way, the nuns are gratified with Nandaka’s Dhamma-teaching, and their resolves have been fulfilled. Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunisatānaṁ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.
sā → sā (bj, pts1ed); sā (cck); tā bhikkhuniyo (mr)Of these 500 nuns, the most backward is a stream-winner, not destined for the planes of deprivation, headed to self-awakening for sure.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Nandakovādasuttaṁ niṭṭhitaṁ catutthaṁ.