Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṁ cārikaṁ caranti mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsati.
Thus have I heard—At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahāmoggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [mahāmoggallāna]| were on a journey in the Dakkhināgiri region together with a large Saṅgha of bhikkhus. At that time, Nandamātā, the female lay disciple from Veḷukaṇḍaka, having woken up before dawn in the night, melodiously chanted the |Way to the Far Shore [SnP 5]::last chapter of the Sutta Nipāta; lit. going beyond. Browse its discourses over [here](/snp5) [pārāyana]|.
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṁ disaṁ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṁ sarena bhāsantiyā, sutvā kathāpariyosānaṁ āgamayamāno aṭṭhāsi.
Now at that time, the |great king Vessavaṇa::name of one of the four great kings, a deity; lit. famous [vessavaṇa]| was traveling from the northern direction to the southern direction for some |duty::obligation, business, something to be done [karaṇīya]|. The great king Vessavaṇa heard Nandamātā, the female lay disciple, melodiously chanting the Way to the Far Shore. Having heard it, he remained, waiting for the chanting to end.
Atha kho nandamātā upāsikā pārāyanaṁ sarena bhāsitvā tuṇhī ahosi. Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṁ viditvā abbhānumodi: “sādhu, bhagini, sādhu, bhaginī”ti.
Then, Nandamātā, the female lay disciple, having melodiously chanted the Way to the Far Shore, became silent. Then, the great king Vessavaṇa, understanding that Nandamātā had finished her chanting, expressed approval, saying, “Well done, |sister::respectful address to a woman [bhaginī]|, well done, sister!”
“Ko paneso, bhadramukhā”ti?
“Who are you, |gracious one::fortunate one, my dear [bhadramukha]|?”
“Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā”ti.
“Sister, I am your brother, Vessavaṇa, the great king.”
“Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan”ti.
“Excellent, gracious one. In that case, may this teaching of mine that has been spoken be a gift of offering to you.”
“Sādhu, bhagini, etañceva me hotu ātitheyyaṁ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi. Etañceva me bhavissati ātitheyyan”ti.
“Excellent, sister. May this too be a gift of offering to me. Tomorrow, the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus headed by Sāriputta and Moggallāna, will arrive to Veḷukaṇḍaka without having eaten. After serving that Saṅgha of bhikkhus, you should offer the merit to me. This too could be your gift of offering to me.”
Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpesi. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari. Atha kho nandamātā upāsikā aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, ārāmaṁ gantvā bhikkhusaṅghassa kālaṁ ārocehi: ‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṁ bhattan’”ti.
Then, after the passage of that night, Nandamātā, the female lay disciple, had various kinds of excellent food prepared in her own residence. Then, the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna, without having had their meal, arrived at Veḷukaṇḍaka. Then, Nandamātā, the female lay disciple, addressed a certain man, saying, “Come, sir. Go to the |park::monastery [ārāma]| and announce to the Saṅgha of bhikkhus: ‘It is time, venerable sirs, the meal is ready at the residence of the lady Nandamātā.’”
“Evaṁ, ayye”ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṁ gantvā bhikkhusaṅghassa kālaṁ ārocesi: “kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṁ bhattan”ti.
“Yes, lady,” having acknowledged to Nandamātā, the female lay disciple, he went to the park and announced to the Saṅgha of bhikkhus, “It is time, venerable sirs, the meal is ready at the residence of the lady Nandamātā.”
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then, the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna, having dressed early in the morning, taking their alms bowl and outer robe, approached the residence of Nandamātā, the female lay disciple; having approached, they sat down on the seats that had been prepared. Then, Nandamātā, the female lay disciple, with her own hands, served and satisfied the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna, with the various kinds of excellent food.
Atha kho nandamātā upāsikā āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nandamātaraṁ upāsikaṁ āyasmā sāriputto etadavoca: “ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṁ ārocesī”ti?
Then, Nandamātā, the female lay disciple, sat down to one side after the venerable Sāriputta had finished his meal and put away his bowl. When she was seated to one side, the venerable Sāriputta said to her: “But who, Nandamātā, announced to you that the Saṅgha of bhikkhus was coming?”
“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsitvā tuṇhī ahosiṁ. Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṁ viditvā abbhānumodi: ‘sādhu, bhagini, sādhu, bhaginī’ti.
“Here, venerable sir, I woke up before dawn in the night and, having melodiously chanted the Way to the Far Shore, I became silent. Then, venerable sir, the great king Vessavaṇa, understanding that I had finished my chanting, expressed approval, saying, ‘Well done, sister, well done, sister!’
‘Ko paneso, bhadramukhā’ti?
‘Who are you, gracious one?’
‘Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā’ti.
‘Sister, I am your brother, Vessavaṇa, the great king.’
‘Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan’ti.
‘Excellent, gracious one. In that case, may this teaching of mine that has been spoken be a gift of offering to you.’
‘Sādhu, bhagini, etañceva me hotu ātitheyyaṁ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi. Etañceva me bhavissati ātitheyyan’ti.
‘Excellent, sister. May this too be a gift of offering to me. Tomorrow, the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna, will arrive to Veḷukaṇḍaka without having eaten. After serving that Saṅgha of bhikkhus, you should offer the merit to me. This too could be your gift of offering to me.’
Yadidaṁ, bhante, dāne puññañca puññamahī ca taṁ vessavaṇassa mahārājassa sukhāya hotū”ti.
Venerable sir, may the merit from this giving and the great merit that arises be for the |happiness::ease, comfort, contentedness [sukhāya]| of the great king Vessavaṇa.
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte. Yatra hi nāma vessavaṇena mahārājena evaṁmahiddhikena evaṁmahesakkhena devaputtena sammukhā sallapissasī”ti.
“Wonderful, Nandamātā, marvelous, Nandamātā! How remarkable it is that you converse face to face with the great king Vessavaṇa, the deity endowed with such great power and influence.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, nando nāma ekaputtako piyo manāpo. Taṁ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṁ. Tasmiṁ kho panāhaṁ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.
“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, I had an only son named Nanda, who was dear and pleasing to me. The rulers, for some reason, took him away by force and executed him. Yet, venerable sir, when my boy was taken away or when he was being taken away, when he was punished or being punished, when he was killed or being killed, I do not recall any alteration in my mind.”
“Acchariyaṁ, nandamāte, abbhutaṁ nandamāte. Yatra hi nāma cittuppādampi parisodhessasī”ti.
“Wonderful, Nandamātā, marvelous, Nandamātā! How remarkable it is that you can purify even the arising of thoughts.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, sāmiko kālaṅkato aññataraṁ yakkhayoniṁ upapanno. So me teneva purimena attabhāvena uddassesi. Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa aññathattan”ti.
“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, my husband passed away and was reborn as a certain |native spirit::a spirit that may be protective or malevolent, a daemon, or a supernatural being [yakkha]|. He appeared to me in that same previous form. Yet, venerable sir, I do not recall any alteration in my mind because of that.”
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte. Yatra hi nāma cittuppādampi parisodhessasī”ti.
“Wonderful, Nandamātā, marvelous, Nandamātā! How remarkable it is that you can purify even the arising of thoughts.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yatohaṁ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṁ manasāpi aticaritā, kuto pana kāyenā”ti.
“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Since I was brought to my husband when we were both young, I do not recall ever transgressing against him even in thought, let alone in body.”
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte. Yatra hi nāma cittuppādampi parisodhessasī”ti.
“Wonderful, Nandamātā, marvelous, Nandamātā! How remarkable it is that you can purify even the arising of thoughts.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yadāhaṁ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṁ sañcicca vītikkamitā”ti.
“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Since I was established as a female lay disciple, I do not recall ever intentionally violating any of the training rules.”
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte”ti.
“Wonderful, Nandamātā, marvelous, Nandamātā!”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idhāhaṁ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmī”ti.
“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, as long as I wish, I can enter and dwell in the first jhāna, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, experiencing internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|, I can enter and dwell in the second jhāna. With the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, I dwell |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body, which the Noble Ones describe as ‘one who dwells equanimous, mindful, and at ease.’ Thus, I can enter and dwell in the third jhāna. With the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, which is characterized by purification of |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling, I can enter and dwell in the fourth jhāna.”
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte”ti.
“Wonderful, Nandamātā, marvelous, Nandamātā!”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti.
“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Of the five lower fetters taught by the Blessed One, I do not see any that have |not been abandoned::not been given up, not been removed [appahīna]| by me.”
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte”ti.
“Wonderful, Nandamātā, marvelous, Nandamātā!”
Atha kho āyasmā sāriputto nandamātaraṁ upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
“Then the venerable Sāriputta instructed, encouraged, inspired, and gladdened Nandamātā with a talk on the Dhamma. After that, he rose from his seat and departed.”