Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)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:
mahāpajāpatigotamī → mahāpajāpatī gotamī (bj, sya-all, pts) | bhikkhunisatehi → bhikkhunīsatehi (bj, sya-all, pts) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)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) | dhammiṁ kathanti → dhammikathanti (sya-all, pts) | katha’’nti → dhammikathanti (cck: syā. kaṁ. ka.) | dhammiṁ kathanti → dhammikathan ti (pts)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.
āyasmā → āyasmā pana (bj, sya-all, pts)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?
pariyāyenāti sabbeheva → pariyayenāti nandakassa (pts) | pariyāyenāti → ito paraṁ nandakassa bhante pariyāyo bhikkhuniyo ovadituṁ pariyāyenāti vacanaṁ sīhaḷapotthake dissati (sya-all note)“Ānanda, whose turn is it to exhort the nuns today?”

“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena.
Sabbeheva, bhante, kato → nandakassa bhante (bj, pts1ed) | sabbeheva → nandakassa (bj) | kato → (pts) | pariyāyena → sabbeheva bhante, kato pariyāyo bhikkhuniyo ovadituṁ (bj: machasaṁ, sīmu) | kato → nandakassa bhante (cck: sī. pī.) | pariyāyena → So Sky. For Nandakassa . . . parayāyena Si (which notes that Sinhalese reading is as in text) reads: sabbeh'; eva bhante kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena; ayaṁ(&c.). (pts note)“Lord, everyone has taken his turn in exhorting the nuns, Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti.
pariyāyenāti → pariyayenāti (pts)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.
dhammiṁ kathanti evaṁ bhanteti → dhammikathanti evambhanteti (sya-all) | dhammiṁ kathanti → dhammikathan ti (pts)Give the nuns a talk on Dhamma, you brahman.”

“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
kho → kho so (pts) | pattacīvaramādāya → pattacīvaraṁ ādāya (bjt) | evaṁ bhanteti → evambhanteti (th) | evaṁ bhanteti → evam bhante ti (pts) | pattacīvaramādāya sāvatthiṁ → pattacīvaraṁ ādāya sāvatthim (pts)“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.
tenupasaṅkami addasaṁsu → ten upasaṁkami addasāsuṁ (pts)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.
addasaṁsu → addasāsuṁ (sya-all) | addasaṁsu → addasāsuṁ (bj: PTS) | dūratova → dūrato va (pts)The nuns saw him coming from afar and, on seeing him, Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ.
paññāpesuṁ udakañca → paññāpesum udakañ ca (pts)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.
tāpi → tā pi (pts)sat to one side.

Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:
etadavoca → etad avoca (pts)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.
ājānantīhi ājānāmā tissa → ājānantīti ājānāmātissa (sya-all) | ājānantīhi → ājānantīti (sya-all) | ājānantīhi → So Sky here and infra. Si reads: tattha ājānantīti ājānāmāti 'ssa v.; na ājānantīti, &c. (pts note)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:
panassa → pan assa (pts) | ahameva → aham eva (pts)Where you are doubtful or perplexed, you should question me in response: ‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti?
kvatthoti → kvattho ti (pts)‘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) | abhiraddhā yaṁ no → abhinandāma yanno (sya-all) | abhiraddhā → abhinandāma (cck: syā. kaṁ.) | abhinandāma → abhiraddhā (sya-all: sī.) | abhiraddhā → So Sky; Si abhinandāma, -- adding note that Sinhalese reading is as in text. (pts note) | ettakenapi → ettakena pi (pts) | yaṁ → yan (pts)“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?
cakkhu → cakkhuṁ (bj, pts) | cakkhuṁ → cakkhu (bj: machasaṁ, sīmu) | vāti → vā ti (pts)Is the eye constant or inconstant?”

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

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

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

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
vipariṇāmadhammaṁ → viparināmadhammaṁ (bj) | yaṁ panāniccaṁ → yampanāniccaṁ (th) | kallaṁ → kallan (pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → (pts) | eso → eso ham asmi so (pts) | attāti → attā ti (pts)‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, venerable sir.”

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

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

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

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

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) | kallaṁ → kallan (pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → (pts) | eso → eso ham asmi so (pts) | attāti → attā ti (pts)‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
etaṁ → hetaṁ (bj, sya-all) | pubbeva → pubbe va (pts) | + → h (pts)Because we have already seen it well as it has come to be, with right discernment, ‘itipime cha ajjhattikā āyatanā aniccā’”ti.
itipime → itipi me (th) | itipime → iti p ime (pts) | aniccāti → aniccā ti (pts)that these six internal media are inconstant.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th) | evañhetaṁ → evaṁ h etaṁ (pts)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?
vāti → vā ti (pts)Are forms constant or inconstant?”

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

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

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

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
vipariṇāmadhammaṁ kallaṁ → vipariṇamadhammaṁ kallan (pts) | yaṁ panāniccaṁ → yampanāniccaṁ (th) | yaṁ → yam (pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → (pts) | eso → eso ham asmi so (pts) | attāti → attā ti (pts)‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, venerable sir.”

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

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

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

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

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
vipariṇāmadhammaṁ kallaṁ → vipariṇamadhammaṁ kallan (pts) | yaṁ panāniccaṁ → yampanāniccaṁ (th) | samanupassituṁ → attā ti no h (pts)“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:
etaṁ → hetaṁ (bj, sya-all) | pubbeva → pubbe va (pts) | + → h (pts)Because we have already seen it well as it has come to be, with right discernment, ‘itipime cha bāhirā āyatanā aniccā’”ti.
itipime → itipi me (bjt, th) | itipime → iti p ime (pts) | aniccāti → aniccā ti (pts)that these six external media are also inconstant.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th) | evañhetaṁ → evaṁ h etaṁ (pts)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,
kiṁ → kim (pts)“Now what do you think, sisters? cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
vāti → vā ti (pts)Is eye-consciousness constant or inconstant?” “Aniccaṁ, bhante”.“Inconstant, venerable sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?” “Dukkhaṁ, bhante”.“Stressful, venerable sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) | kallaṁ → kallan (pts) | samanupassituṁ → attā ti no h (pts)“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?
kiṁ maññatha → kim maññātha (pts) | vāti → vā ti (pts)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?
aniccaṁ vāti → ti (pts)Is tongue-consciousness constant or inconstant?” “Aniccaṁ, bhante” …“Inconstant, venerable sir.” … “kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
vāti → vā ti (pts)Is body-consciousness constant or inconstant?” “Aniccaṁ, bhante” …“Inconstant, venerable sir.” … “manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
niccaṁ → niccaṁ va aniccaṁ (pts) | aniccaṁ vāti → ti (pts)“What do you think, sisters? Is intellect-consciousness constant or inconstant?”

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

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā it (pts)“And is that which is inconstant easeful or stressful?”

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

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) | kallaṁ → kallan (pts) | samanupassituṁ → attā ti no h (pts)“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:
etaṁ → hetaṁ (bj, sya-all) | pubbeva → pubbe va (pts)Because we have already seen it well as it has come to be, with right discernment, ‘itipime cha viññāṇakāyā aniccā’”ti.
itipime → itipi me (bjt, th) | itipime → iti p ime (pts) | aniccāti → aniccā ti (pts)that these six consciousness-groups, too, are inconstant.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th) | evañhetaṁ → evaṁ h etaṁ (pts)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.
vaṭṭipi → vaṭṭī pi (pts) | accipi → accī pi (pts) | telampi → telam pi (pts) | ābhāpi → ābhā pi (pts)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;
vaṭṭipi → vattī pi (pts) | accipi → accī pi (pts) | telampi → telam pi (pts)‘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;
khvāssa → khvassa (sya-all) | avipariṇāmadhammāti → avipariṇāmadhammā ti (pts)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”.
hetaṁ → h etaṁ (pts)“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;
vaṭṭipi → vaṭṭī pi (pts) | accipi → accī pi (pts) | telampi → telam pi (pts)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.
pagevassa → pagev assa (pts) | vipariṇāmadhammāti → vipariṇāmadhammā ti (pts)so how much more should its light be inconstant & subject to change.”

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
evameva → evam eva (pts) | evaṁ → evam (pts)“In the same way, sisters, if someone were to say, ‘cha khome ajjhattikā āyatanā aniccā;
ajjhattikā āyatanā aniccā → aniccā vipariṇāmadhammā (?) | aniccā → aniccā vipariṇāmadhammā (cck: ?) | khome → hi kho imā (bjt) | khome → kho me (th, pts)‘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;
paṭisaṁvedeti → paṭisaṁvedemi (bj, sya-all, pts) | cha → (sya-all) | yañca → yañ ca (pts) | avipariṇāmadhammanti → avipariṇāmadhamman ti (pts)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?
sammā → yaṁ sammā (bj: sīmu)Would he be speaking rightly?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
uppajjanti → uppajjati (sya-all) | + → tajjam (pts)Because each feeling arises dependent on its corresponding condition. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
nirujjhantīti → nirujjhatīti (sya-all) | nirujjhantīti → So Sky; Si nirujjhatīti and (supra) uppajjati. (pts note)With the cessation of its corresponding condition, it ceases.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th) | evañhetaṁ → evaṁ h etaṁ (pts)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.
mūlampi → mūlam pi (pts) | khandhopi → khandho pi (pts) | sākhāpalāsampi → sākhāpalāsam pi (pts) | chāyāpi → chāyā pi (pts)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;
avipariṇāmadhammāti → avipariṇāmadhammoti (bj) | khvāssa → khvassa (sya-all) | mūlampi → mūlam pi (pts) | khandhopi → khandho pi (pts) | sākhāpalāsampi → sākhāpalāsam pi (pts) | avipariṇāmadhammāti → avipariṇāmadhammā ti (pts)‘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”.
hetaṁ → h etaṁ (pts)“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;
mūlampi → mūlam pi (pts) | khandhopi → khandho pi (pts) | sākhāpalāsampi → sākhāpalāsam pi (pts)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.
pagevassa → pagev assa (pts) | vipariṇāmadhammāti → vipariṇāmadhammā ti (pts)so how much more should its shadow be inconstant & subject to change.”

“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
evameva → evam eva (pts)“In the same way, sisters, if someone were to say, ‘cha khome bāhirā āyatanā aniccā.
cha khome bāhirā āyatanā aniccā → aniccā vipariṇāmadhammā (bj, pts1ed) | aniccā → aniccā vipariṇāmadhammā (cck: sī. pī.) | khome → kho me (bjt, th, pts)‘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;
cha → (sya-all) | paṭisaṁvedeti → paṭisaṁvedemi (sya-all) | yañca → vipariṇāmadhammā yañ ca (pts) | avipariṇāmadhammanti → avipariṇāmadhamman ti (pts)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”.
hetaṁ → h etaṁ (pts)“No, venerable sir. “Taṁ kissa hetu”?Why is that? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
uppajjanti → uppajjati (sya-all)Because each feeling arises dependent on its corresponding condition. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
nirujjhantīti → nirujjhatīti (sya-all)With the cessation of its corresponding condition, it ceases.”

“Sādhu sādhu, bhaginiyo.“Good, good, sisters. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th) | evañhetaṁ → evam h etaṁ (pts)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.
saṅkanteyya → vikanteyya (bj, sya-all, pts) | vikanteyya → saṅkanteyya (bj: machasaṁ, sīmu)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) | nhāru → nahārū (bj, sya-all, pts) | sampakanteyya → (sya-all, pts) | vilimaṁsaṁ → cilīmaṁ (pts) | bandhanaṁ → bhandhanaṁ (pts) | vilimaṁsaṁ → vilimaṁ (cck: sī. pī. ka.) | yaṁ yadeva → yam yad eva (pts) | tadeva → tad eva (pts) | saṅkanteyya sampakanteyya → saṁkanteyya (pts)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:
sampakantitvā → (sya-all, pts) | vidhunitvā → vidhūnitvā (pts) | saṅkantitvā sampakantitvā → saṁkantitvā (pts) | teneva → ten eva (pts)Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
gāvī → gavī (pts) | imināva → iminā (th, pts)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”.
hetaṁ → h etam (pts)“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.
amu → asu (bj, sya-all, pts) | saṅkanteyya → vikanteyya (bj, sya-all)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.
vilimaṁsaṁ → vilīmaṁsaṁ (bj) | nhāru → nahārū (bj, sya-all) | sampakanteyya → (sya-all)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:
sampakantitvā → (sya-all) | vadeyya → vadeyyatathevāyaṁ (th)having covered the cow again with that very skin, then no matter how much he might say that ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
imināva → iminā (th, pts)the cow was joined to the skin just as it had been, atha kho sā gāvī visaṁyuttā teneva cammenā”ti.
cammenāti → cammena (sya-all) | teneva → tena (pts) | cammenāti → Sky Si cammena. (pts note)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;
ayamevettha → ayam ev ettha (pts)The message is this: ‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;
antarā → antaro (sya-all) | antarā maṁsakāyoti → antaro maṁsakāyo ti (pts)The substance of the inner flesh stands for the six internal media; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ;
cammakāyoti → cammakāyo ti (pts)the substance of the outer hide, for the six external media. ‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ;
vilimaṁsaṁ → vilīmaṁsaṁ (bj); cilīmaṁ (pts) | nhāru → nahārū (bj, sya-all, pts) | nandīrāgassetaṁ → nandirāgassetaṁ (sya-all, pts) | bandhananti → bandhanan ti (pts) | nandīrāgassetaṁ → nandirāgass etaṁ (pts)The skin muscles, connective tissues, & attachments in between stand for passion & delight. ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ;
govikantananti → govikantanaṁ ti (pts) | ariyāyetaṁ → ariyāy etaṁ (pts)And the sharp knife stands for noble discernment— yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.
sampakantati → (sya-all, pts) | saṁyojanaṁ → saññojanaṁ (bjt, th) | saṅkantati sampakantati → saṁkantati (pts)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.
panime → ime (sya-all, pts) | diṭṭheva dhamme → diṭṭhevadhamme (bjt) | diṭṭheva → diṭṭh eva (pts)“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.
vossaggapariṇāmiṁ → vossaggapariṇāmaṁ (sya-all) | vossaggapariṇāmaṁ → sī.vossaggapariṇāmiṁ (sya-all note) | vossaggapariṇāmiṁ → So Sky; Si v--aṁ, -- with note that the Sinhalese reading is as in text. (pts note)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 …
vīriyasambojjhaṅgaṁ → viriyasambojjhaṅgaṁ (bjt, th, pts)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.
vossaggapariṇāmiṁ → vossaggapariṇāmaṁ (sya-all) | upekkhāsambojjhaṅgaṁ → upekhāsambojjhaṅgaṁ (pts)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.
kāloti → kālo ti (pts)“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:
uṭṭhāyāsanā → uṭṭhāy āsanā (pts) | tenupasaṅkamiṁsu upasaṅkamitvā → ten upasaṁkamiṁsu upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)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.
kāloti → kālo ti (pts)“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:
acirapakkantīsu → acirapakkantāsu (sya-all, pts)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:
bahuno janassa → bahunojanassa (my, bjt) | tadahuposathe → tadahu posathe (pts)“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.
cando tveva → candotveva (my) | candoti → cando ti (pts)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.
bhikkhuniyo → (sya-all) | attamanā → attamanā ceva (sya-all, pts) | paripuṇṇasaṅkappāti → paripuṇṇa saṅkappāti (bjt) | evameva → evam eva (pts) | paripuṇṇasaṅkappāti → paripuṇṇasaṁkappā ti (pts)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.
tena hi → tenahi (th) | svepi → sve pi (pts) | tenevovādena → ten ev ovādena (pts)“In that case, Nandaka, exhort the nuns again tomorrow with the exact same exhortation.”

“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paccassosi.
evaṁ bhanteti → evambhanteti (th) | bhanteti → bhante ti (pts)“As you say, lord,” Ven. Nandaka replied. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
sāvatthiṁ piṇḍāya pāvisi → (sya-all) | pattacīvaramādāya → pattacīvaraṁ ādāya (bjt, pts)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.
tenupasaṅkami addasaṁsu → ten upasaṁkami addasāsuṁ (pts)[as before, up to:] Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ.
addasaṁsu → addasāsuṁ (sya-all) | dūratova → dūrato va (pts) Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ.
udakañca pādānaṁ → udakañ ca pādānamu (pts) Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
tāpi → tā pi (pts) Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:
etadavoca → etad avoca (pts) “paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṁ.
ājānantīhi ājānāmā tissa → ājānantīti ājānāmātissa (sya-all) | ājānantīhi → ājānantīti (sya-all) | ājānāmā tissa → ājānāmāti ssa (pts) Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo:
panassa → pan assa (pts) | ahameva → aham eva (pts) ‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti.
kvatthoti → kvattho ti (pts) “Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.
abhiraddhā yaṁ no → abhinandāma yanno (sya-all) | ettakenapi → ettakena pi (pts) | yaṁ → yan (pts)

“Taṁ kiṁ maññatha, bhaginiyo, cakkhu niccaṁ vā aniccaṁ vā”ti?
cakkhu → cakkhuṁ (pts) | vāti → vā ti (pts) “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) ‘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 …
+ → niccā vā aniccā vāti aniccā bhante (bjt) kāyo …
+ → niccovā anicco vāti anicco bhante (bjt) mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
etaṁ → hetaṁ (sya-all) ‘itipime cha ajjhattikā āyatanā aniccā’”ti.
itipime → itipi me (bjt, th) “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th)

Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) ‘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?
yaṁ panāniccaṁ → yampanāniccaṁ (th) “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
etaṁ → hetaṁ (sya-all) ‘itipime cha bāhirā āyatanā aniccā’”ti.
itipime → itipi me (bjt, th) “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th)

Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe…
pe → spelled out in full (bjt) 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?
yaṁ panāniccaṁ → yampanāniccaṁ (th) “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → esohasmi (th) “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
etaṁ → hetaṁ (sya-all) ‘itipime cha viññāṇakāyā aniccā’”ti.
itipime → itipi me (bjt, th) “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th)

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;
khvāssa → khvassa (sya-all) 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.
khome → kho me (th) Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;
paṭisaṁvedeti → paṭisaṁvedemi (sya-all) sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
so → (sya-all) “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
uppajjanti → uppajjati (sya-all) Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
nirujjhantīti → nirujjhatīti (sya-all) “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th)

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;
khvāssa → khvassa (sya-all) | avipariṇāmadhammāti → avipariṇāmadhammoti (bjt) 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.
khome → kho me (bjt, th) | + → vipariṇāmadhammā (bjt) Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;
paṭisaṁvedeti → paṭisaṁvedemi (sya-all) | + → cha (bjt) sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti.
uppajjanti → uppajjati (sya-all) Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
nirujjhantīti → nirujjhatīti (sya-all) “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
evañhetaṁ → evaṁ hetaṁ (bjt, th)

Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ.
saṅkanteyya anupahacca → vikanteyya anūpahacca (sya-all) | anupahacca → anūpahacca (sya-all) Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
nhāru → nahārū (sya-all) | sampakanteyya → (sya-all) | vilimaṁsaṁ → vilīmaṁsaṁ (bjt) Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya:
sampakantitvā → (sya-all) ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
imināva → iminā (bjt, th) 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.
saṅkanteyya → vikanteyya (sya-all) | cammakāyaṁ → maṁsakāyaṁ (sya-all) | amu → asu (bjt) Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
nhāru → nahārū (sya-all) | govikantanena → govikantanena gāviṁ (sya-all) | sampakanteyya → (sya-all) | vilimaṁsaṁ → vilīmaṁsaṁ (bjt) Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya:
sampakantitvā → (sya-all) ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti;
imināva → iminā (bjt, th) atha kho sā gāvī visaṁyuttā teneva cammenā”ti.
cammenāti → cammena (sya-all)

“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;
antarā → antaro (sya-all) ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; ‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ;
nhāru → nahārū (sya-all) | nandīrāgassetaṁ → nandirāgassetaṁ (sya-all) | vilimaṁsaṁ → vilīmaṁsaṁ (bjt) ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati.
sampakantati → (sya-all) | saṁyojanaṁ → saññojanaṁ (bjt, th)

Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
panime → ime (sya-all) | diṭṭheva dhamme → diṭṭhevadhamme (bjt) Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
vossaggapariṇāmiṁ → vossaggapariṇāmaṁ (sya-all) Dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti …
vīriyasambojjhaṅgaṁ → viriyasambojjhaṅgaṁ (bjt, th) pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
vossaggapariṇāmiṁ → vossaggapariṇāmaṁ (sya-all) Ime kho, bhaginiyo, satta bojjhaṅgā yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.
diṭṭheva dhamme → diṭṭhevadhamme (bjt)

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.
kāloti → kālo ti (pts) Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:
acirapakkantīsu → acirapakkantāsu (sya-all, pts)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:
pannarase → paṇṇarase (sya-all) | tadahuposathe → tadahu posathe (pts)“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;
cando tveva → candotveva (my, bjt) | candoti → cando ti (pts)whether the moon is lacking or full, for it is clearly full; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca.
evameva → evam eva (pts) | ceva paripuṇṇasaṅkappā → eva paripuṇṇasaṁkappā (pts)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) | bhikkhunisatānaṁ → bhikkhunīsatānaṁ (bj, sya-all, pts) | pacchimikā → pacchimā (bj, pts); pacchimitā (cck) | sambodhiparāyanāti → sambodhiparāyaṇāti (bj) | sotāpannā → sotapannā (pts) | pacchimā → pacchimikā (bj: machasaṁ) | sotāpannā → tā bhikkhuniyo sotāpannā (bj: machasaṁ) | sā → yā pacchimā bhikkhunī, sā (cck: sī. syā. kaṁ. pī.); yā pacchimikā, tā bhikkhuniyo (cck: ka.) | sambodhiparāyanāti → sambodhiparāyanā ti (pts)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.
idamavoca → idam avoca (pts)That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
abhinandunti → abhinandun ti (pts)Gratified, the monks delighted in the Blessed One’s words.

Nandakovādasuttaṁ niṭṭhitaṁ catutthaṁ.
nandakovādasuttaṁ niṭṭhitaṁ → nandakovāda suttaṁ (bjt)