Reference Translation by Bhikkhu Sujato (CC0).
“‘kulaputto’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
“Mendicants, you could rightly call Nanda ‘Gentleman’,
‘Balavā’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
‘strong’,
‘Pāsādiko’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
‘lovely’,
‘Tibbarāgo’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
and ‘lustful’.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?
Tatridaṁ, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
This is how Nanda guards the sense doors.
Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṁ cetasā samannāharitvā nando puratthimaṁ disaṁ āloketi:
If he has to look to the east, he wholeheartedly concentrates before looking, thinking:
‘evaṁ me puratthimaṁ disaṁ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘When I look to the east, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’
Itiha tattha sampajāno hoti.
In this way he’s aware of the situation.
Sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti …pe…
If he has to look to the west …
uttarā disā āloketabbā hoti …
north …
dakkhiṇā disā āloketabbā hoti …
south …
uddhaṁ ulloketabbā hoti …
up …
adho oloketabbā hoti …
down …
anudisā anuviloketabbā hoti, sabbaṁ cetasā samannāharitvā nando anudisaṁ anuviloketi:
If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking:
‘evaṁ me anudisaṁ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘When I survey the intermediate directions, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’
Itiha tattha sampajāno hoti.
In this way he’s aware of the situation.
Idaṁ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
This is how Nanda guards the sense doors.
Tatridaṁ, bhikkhave, nandassa bhojane mattaññutāya hoti.
This is how Nanda eats in moderation.
Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṁ āhāreti:
Nanda reflects rationally on the food he eats:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’
Idaṁ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.
This is how Nanda eats in moderation.
Tatridaṁ, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.
This is how Nanda is committed to wakefulness.
Idha, bhikkhave, nando divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;
Nanda practices walking and sitting meditation by day, purifying his mind from obstacles.
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;
In the first watch of the night, he continues to practice walking and sitting meditation.
rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā;
In the middle watch, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.
In the last watch, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.
Idaṁ kho, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.
This is how Nanda is committed to wakefulness.
Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti.
This is how Nanda has mindfulness and situational awareness.
Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
Nanda knows feelings as they arise, as they remain, and as they go away.
viditā saññā …pe…
He knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā …pe… abbhatthaṁ gacchanti.
He knows thoughts as they arise, as they remain, and as they go away.
Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti.
This is how Nanda has mindfulness and situational awareness.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?”
Navamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, you could rightly call Nanda ‘Gentleman’,
‘strong’,
‘lovely’,
and ‘lustful’.
How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?
This is how Nanda guards the sense doors.
If he has to look to the east, he wholeheartedly concentrates before looking, thinking:
‘When I look to the east, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’
In this way he’s aware of the situation.
If he has to look to the west …
north …
south …
up …
down …
If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking:
‘When I survey the intermediate directions, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’
In this way he’s aware of the situation.
This is how Nanda guards the sense doors.
This is how Nanda eats in moderation.
Nanda reflects rationally on the food he eats:
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’
This is how Nanda eats in moderation.
This is how Nanda is committed to wakefulness.
Nanda practices walking and sitting meditation by day, purifying his mind from obstacles.
In the first watch of the night, he continues to practice walking and sitting meditation.
In the middle watch, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
In the last watch, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.
This is how Nanda is committed to wakefulness.
This is how Nanda has mindfulness and situational awareness.
Nanda knows feelings as they arise, as they remain, and as they go away.
He knows perceptions as they arise, as they remain, and as they go away.
He knows thoughts as they arise, as they remain, and as they go away.
This is how Nanda has mindfulness and situational awareness.
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?”
“‘kulaputto’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
‘Balavā’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
‘Pāsādiko’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
‘Tibbarāgo’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
Tatridaṁ, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṁ cetasā samannāharitvā nando puratthimaṁ disaṁ āloketi:
‘evaṁ me puratthimaṁ disaṁ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
Itiha tattha sampajāno hoti.
Sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti …pe…
uttarā disā āloketabbā hoti …
dakkhiṇā disā āloketabbā hoti …
uddhaṁ ulloketabbā hoti …
adho oloketabbā hoti …
anudisā anuviloketabbā hoti, sabbaṁ cetasā samannāharitvā nando anudisaṁ anuviloketi:
‘evaṁ me anudisaṁ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
Itiha tattha sampajāno hoti.
Idaṁ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
Tatridaṁ, bhikkhave, nandassa bhojane mattaññutāya hoti.
Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṁ āhāreti:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
Idaṁ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.
Tatridaṁ, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.
Idha, bhikkhave, nando divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;
rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā;
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.
Idaṁ kho, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.
Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti.
Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
viditā saññā …pe…
viditā vitakkā …pe… abbhatthaṁ gacchanti.
Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.
Navamaṁ.