Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Nandaka Is Assigned to Advise the Nuns
Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca: “ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṁ dhammiṁ kathan”ti.
Then Mahāpajāpatī Gotamī, together with about five hundred bhikkhunīs, approached the Blessed One. Having approached and paid homage to the Blessed One, she stood to one side. Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One: “Let the Blessed One advise the bhikkhunīs, venerable sir; let the Blessed One instruct the bhikkhunīs, venerable sir; let the Blessed One give a talk on the Dhamma to the bhikkhunīs, venerable sir.”
Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyena.
Now on that occasion, elder bhikkhus were advising the bhikkhunīs in turn. But the venerable Nandaka did not wish to advise the bhikkhunīs in his turn.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā”ti?
Then the Blessed One addressed the venerable Ānanda: “Whose turn is it, Ānanda, to advise the bhikkhunīs today?”
“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena. Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti.
“Everyone, venerable sir, has taken their turn to advise the bhikkhunīs. But this venerable Nandaka, venerable sir, does not wish to advise the bhikkhunīs in his turn.”
Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi: “ovada, nandaka, bhikkhuniyo; anusāsa, nandaka, bhikkhuniyo; karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ dhammiṁ kathan”ti.
Then the Blessed One addressed the venerable Nandaka: “Advise the bhikkhunīs, Nandaka; instruct the bhikkhunīs, Nandaka; give a talk on the Dhamma to the bhikkhunīs, brahmin.”
The First Day of Teaching
“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. 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.
“Yes, venerable sir,” the venerable Nandaka replied to the Blessed One. Then, early in the morning, having dressed and taken his alms bowl and outer robe, he entered Sāvatthi for alms. Having wandered for alms in Sāvatthi and after the meal, having returned from his alms gathering, he went with a companion to where the Royal Park was. Those bhikkhunīs saw the venerable Nandaka coming from afar. Having seen him, they prepared a seat and set out water for the feet. The venerable Nandaka sat down on the prepared seat. Having sat down, he washed his feet. Those bhikkhunīs also, having paid homage to the venerable Nandaka, sat down to one side.
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?
Seated to one side, the venerable Nandaka said to those bhikkhunīs: “Sisters, there will be a discussion by question and answer. There, if you understand, you should say: ‘We understand’; if you do not understand, you should say: ‘We do not understand.’ And if anyone has doubt or uncertainty, I should be questioned right there: ‘How is this, venerable sir? What is the meaning of this?’”
“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti.
“Even by this much, venerable sir, we are delighted and pleased with the venerable Nandaka, that the venerable Nandaka invites us in this way.”
Question and Answer on the Six Sense Bases
“Taṁ kiṁ maññatha, bhaginiyo, cakkhu niccaṁ vā aniccaṁ vā”ti?
“What do you think, sisters, is the eye permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“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 vā”ti? “Aniccā, bhante” … “kāyo nicco vā anicco vā”ti? “Anicco, bhante” … “mano nicco vā anicco vā”ti?
“What do you think, sisters, is the ear permanent or impermanent?” “Impermanent, venerable sir ... is the nose permanent or impermanent?” “Impermanent, venerable sir” ... “is the tongue permanent or impermanent?” “Impermanent, venerable sir” ... “is the body permanent or impermanent?” “Impermanent, venerable sir” ... “is the mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha ajjhattikā āyatanā aniccā’”ti.
“No, venerable sir.” “And why is that?” “Because, venerable sir, we have already seen this as it actually is with right wisdom: ‘These six internal sense bases are impermanent.’”
“Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
“Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti?
What do you think, sisters, are forms permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“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?
“What do you think, sisters, are sounds permanent or impermanent?” “Impermanent, venerable sir ... are smells permanent or impermanent?” “Impermanent, venerable sir” ... “are tastes permanent or impermanent?” “Impermanent, venerable sir” ... “are tangible objects permanent or impermanent?” “Impermanent, venerable sir” ... “are mental objects permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha bāhirā āyatanā aniccā’”ti.
“No, venerable sir.” “And why is that?” “Because, venerable sir, we have already seen this as it actually is with right wisdom: ‘These six external sense bases are impermanent.’”
“Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
“Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ 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, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe… 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?
What do you think, sisters, is eye-consciousness permanent or impermanent?” “Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “What do you think, sisters, is ear-consciousness permanent or impermanent?” “Impermanent, venerable sir ... is nose-consciousness permanent or impermanent?” “Impermanent, venerable sir” ... “is tongue-consciousness permanent or impermanent?” “Impermanent, venerable sir” ... “is body-consciousness permanent or impermanent?” “Impermanent, venerable sir” ... “is mind-consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha viññāṇakāyā aniccā’”ti.
“No, venerable sir.” “And why is that?” “Because, venerable sir, we have already seen this as it actually is with right wisdom: ‘These six classes of consciousness are impermanent.’”
“Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
“Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
The Lamp, the Tree, and the Butcher’s Knife
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?
Suppose, sisters, while an oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change, and its radiance is impermanent and subject to change. If, sisters, someone were to say: ‘While this oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, and its flame is impermanent and subject to change; but whatever radiance it has, that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?”
“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.
“No, venerable sir.” “And why is that?” “Because, venerable sir, while that oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, and its flame is impermanent and subject to change; all the more so is its radiance impermanent and subject to change.”
“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?
“In the same way, sisters, if someone were to say: ‘These six internal sense bases are impermanent; but whatever one experiences dependent on the six internal sense bases—whether pleasure, pain, or neither-pleasure-nor-pain—that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
“No, venerable sir.” “And why is that?” “Because, venerable sir, dependent on the corresponding condition, the corresponding feelings arise. With the cessation of the corresponding condition, the corresponding feelings cease.”
“Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
“Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
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?
Suppose, sisters, of a great tree standing sound and possessing heartwood, its roots are impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change, and its shadow is impermanent and subject to change. If someone, sisters, were to say: ‘Of this great tree standing sound and possessing heartwood, its roots are impermanent and subject to change, its trunk is impermanent and subject to change, and its branches and foliage are impermanent and subject to change; but whatever shadow it has, that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?”
“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.
“No, venerable sir.” “And why is that?” “Because, venerable sir, of that great tree standing sound and possessing heartwood, its roots are impermanent and subject to change, its trunk is impermanent and subject to change, and its branches and foliage are impermanent and subject to change; all the more so is its shadow impermanent and subject to change.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘cha khome bāhirā āyatanā aniccā. Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?
“In the same way, sisters, if someone were to say: ‘These six external sense bases are impermanent; but whatever one experiences dependent on the six external sense bases—whether pleasure, pain, or neither-pleasure-nor-pain—that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.
“No, venerable sir.” “And why is that?” “Because, venerable sir, dependent on the corresponding condition, the corresponding feelings arise. With the cessation of the corresponding condition, the corresponding feelings cease.”
“Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
“Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
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?
Suppose, sisters, a skilled butcher or their apprentice, having slaughtered a cow, were to carve it with a sharp butcher‘s knife, without damaging the inner mass of flesh and without damaging the outer hide. Whatever inner meat, inner sinews, and inner connective tissue there were, he would cut through, carve, slice, and sever all of that with the sharp butcher’s knife. Having cut through, carved, sliced, and severed it, having removed the outer hide and covered that cow with that very same hide, he were to say: ‘This cow is joined to this very hide just as before’—would that person, sisters, be speaking rightly?”
“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.
“No, venerable sir.” “And why is that?” “Because, venerable sir, that skilled butcher or apprentice, having slaughtered a cow, carved it with a sharp butcher‘s knife without damaging the inner mass of flesh and without damaging the outer hide. Whatever inner meat, inner sinews, and inner connective tissue there were, he cut through, carved, sliced, and severed all of that with the sharp butcher’s knife. Having cut through, carved, sliced, and severed it, having removed the outer hide and covered that cow with that very same hide—even though he might say: ‘This cow is joined to this very hide just as before,’ nevertheless that cow is disjoined from that hide.”
“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.
“This simile, sisters, has been made by me for the purpose of conveying a meaning. And this is the meaning here: ‘The inner mass of flesh,’ sisters, is a designation for the six internal sense bases. ‘The outer hide,’ sisters, is a designation for the six external sense bases. ‘The inner meat, inner sinews, and inner connective tissue,’ sisters, is a designation for delight and lust. ‘The sharp butcher’s knife,’ sisters, is a designation for noble wisdom, by which noble wisdom one cuts through, carves, slices, and severs the inner defilements, inner fetters, and inner bonds.
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.
There are these seven awakening factors, sisters, through the cultivation and frequent practice of which a bhikkhu, with the wearing away of the taints, realizes for himself with direct knowledge in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, dwells in it. What seven? Here, sisters, a bhikkhu develops the awakening factor of mindfulness, which is supported by seclusion, supported by dispassion, supported by cessation, and culminates in complete relinquishment. He develops the awakening factor of investigation of states ... the awakening factor of energy ... the awakening factor of joy ... the awakening factor of tranquility ... the awakening factor of collectedness ... the awakening factor of equanimity, which is supported by seclusion, supported by dispassion, supported by cessation, and culminates in complete relinquishment. These are the seven awakening factors, sisters, through the cultivation and frequent practice of which a bhikkhu, with the wearing away of the taints, realizes for himself with direct knowledge in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, dwells in it.”
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi: “gacchatha, bhaginiyo; kālo”ti.
Then the venerable Nandaka, having advised those bhikkhunīs with this advice, dismissed them: “Go, sisters, it is time.”
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.
Then those bhikkhunīs, having delighted in and rejoiced in the venerable Nandaka’s words, rose from their seats, paid homage to the venerable Nandaka, and keeping him on their right, approached the Blessed One. Having approached and paid homage to the Blessed One, they stood to one side. Standing to one side, the Blessed One said to those bhikkhunīs: “Go, bhikkhunīs, it is time.”
Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Then those bhikkhunīs paid homage to the Blessed One, and keeping him on their right, departed.
The Second Day of Teaching
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: “seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā: ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti.
Then, not long after those bhikkhunīs had departed, the Blessed One addressed the bhikkhus: “Just as, on the fourteenth-day Uposatha, many people have no doubt or uncertainty: ‘Is the moon waning or is the moon full?’—for it is simply a waning moon;
Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.
in the same way, those bhikkhunīs are delighted with Nandaka’s Dhamma talk, but their intention is not yet completely fulfilled.”
Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi: “tena hi tvaṁ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti.
Then the Blessed One addressed the venerable Nandaka: “Therefore, Nandaka, tomorrow as well you should advise those bhikkhunīs with this very same advice.”
“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paccassosi. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. 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.
“Yes, venerable sir,” the venerable Nandaka replied to the Blessed One. Then, after the night had passed, early in the morning, the venerable Nandaka dressed, took his alms bowl and outer robe, and entered Sāvatthi for alms. Having wandered for alms in Sāvatthi and after the meal, having returned from his alms gathering, he went with a companion to where the Royal Park was. Those bhikkhunīs saw the venerable Nandaka coming from afar. Having seen him, they prepared a seat and set out water for the feet. The venerable Nandaka sat down on the prepared seat. Having sat down, he washed his feet. Those bhikkhunīs also, having paid homage to the venerable Nandaka, sat down to one side. Seated to one side, the venerable Nandaka said to those bhikkhunīs: “Sisters, there will be a discussion by question and answer. There, if you understand, you should say: ‘We understand’; if you do not understand, you should say: ‘We do not understand.’ And if anyone has doubt or uncertainty, I should be questioned right there: ‘How is this, venerable sir? What is the meaning of this?’” “Even by this much, venerable sir, we are delighted and satisfied with the venerable Nandaka, that the venerable Nandaka invites us in this way.”
“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.
“What do you think, sisters, is the eye permanent or impermanent?” “Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “What do you think, sisters, is the ear permanent or impermanent?” “Impermanent, venerable sir ... is the nose permanent or impermanent?” “Impermanent, venerable sir ... the tongue ... the body ... is the mind permanent or impermanent?” “Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “And why is that?” “Because, venerable sir, we have already seen this as it actually is with right wisdom: ‘These six internal sense bases are impermanent.’” “Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
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.
What do you think, sisters, are forms permanent or impermanent?” “Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “What do you think, sisters, are sounds permanent or impermanent?” “Impermanent, venerable sir ... are smells permanent or impermanent?” “Impermanent, venerable sir ... are tastes permanent or impermanent?” “Impermanent, venerable sir ... are tangible objects permanent or impermanent?” “Impermanent, venerable sir ... are mental objects permanent or impermanent?” “Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “And why is that?” “Because, venerable sir, we have already seen this as it actually is with right wisdom: ‘These six external sense bases are impermanent.’” “Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
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.
What do you think, sisters, is eye-consciousness permanent or impermanent?” “Impermanent, venerable sir ... is ear-consciousness permanent or impermanent?” “Impermanent, venerable sir ... is nose-consciousness permanent or impermanent?” “Impermanent, venerable sir ... is tongue-consciousness permanent or impermanent?” “Impermanent, venerable sir ... is body-consciousness permanent or impermanent?” “Impermanent, venerable sir ... is mind-consciousness permanent or impermanent?” “Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “And why is that?” “Because, venerable sir, we have already seen this as it actually is with right wisdom: ‘These six classes of consciousness are impermanent.’” “Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
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.
“Suppose, sisters, while an oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change, and its radiance is impermanent and subject to change. If someone, sisters, were to say: ‘While this oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, and its flame is impermanent and subject to change; but whatever radiance it has, that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?” “No, venerable sir.” “And why is that?” “Because, venerable sir, while that oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, and its flame is impermanent and subject to change; all the more so is its radiance impermanent and subject to change.” “In the same way, sisters, if someone were to say: ‘These six internal sense bases are impermanent; but whatever one experiences dependent on the six internal sense bases—whether pleasure, pain, or neither-pleasure-nor-pain—that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?” “No, venerable sir.” “And why is that?” “Because, venerable sir, dependent on the corresponding condition, the corresponding feelings arise. With the cessation of the corresponding condition, the corresponding feelings cease.” “Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
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.
“Suppose, sisters, of a great tree standing sound and possessing heartwood, its roots are impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change, and its shadow is impermanent and subject to change. If someone, sisters, were to say: ‘Of this great tree standing sound and possessing heartwood, its roots are impermanent and subject to change, its trunk is impermanent and subject to change, and its branches and foliage are impermanent and subject to change; but whatever shadow it has, that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?” “No, venerable sir.” “And why is that?” “Because, venerable sir, of that great tree standing sound and possessing heartwood, its roots are impermanent and subject to change, its trunk is impermanent and subject to change, and its branches and foliage are impermanent and subject to change; all the more so is its shadow impermanent and subject to change.” “In the same way, sisters, if someone were to say: ‘These six external sense bases are impermanent; but whatever one experiences dependent on the six external sense bases—whether pleasure, pain, or neither-pleasure-nor-pain—that is permanent, stable, eternal, and not subject to change’—would that person, sisters, be speaking rightly?” “No, venerable sir.” “And why is that?” “Because, venerable sir, dependent on the corresponding condition, the corresponding feelings arise. With the cessation of the corresponding condition, the corresponding feelings cease.” “Good, good, sisters! So it is for a disciple of the Noble Ones who sees as it actually is with right wisdom.
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.
“Suppose, sisters, a skilled butcher or their apprentice, having slaughtered a cow, were to carve it with a sharp butcher‘s knife, without damaging the inner mass of flesh and without damaging the outer hide. Whatever inner meat, inner sinews, and inner connective tissue there were, he would cut through, carve, slice, and sever all of that with the sharp butcher’s knife. Having cut through, carved, sliced, and severed it, having removed the outer hide and covered that cow with that very same hide, he were to say: ‘This cow is joined to this very hide just as before’—would that person, sisters, be speaking rightly?” “No, venerable sir.” “And why is that?” “Because, venerable sir, that skilled butcher or apprentice, having slaughtered a cow, carved it with a sharp butcher‘s knife without damaging the inner mass of flesh and without damaging the outer hide. Whatever inner meat, inner sinews, and inner connective tissue there were, he cut through, carved, sliced, and severed all of that with the sharp butcher’s knife. Having cut through, carved, sliced, and severed it, having removed the outer hide and covered that cow with that very same hide—even though he might say: ‘This cow is joined to this very hide just as before,’ nevertheless that cow is disjoined from that hide.”
“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.
“This simile, sisters, has been made by me for the purpose of conveying a meaning. And this is the meaning here: ‘The inner mass of flesh,’ sisters, is a designation for the six internal sense bases; ‘the outer hide,’ sisters, is a designation for the six external sense bases; ‘the inner meat, inner sinews, and inner connective tissue,’ sisters, is a designation for delight and lust; ‘the sharp butcher’s knife,’ sisters, is a designation for noble wisdom, by which noble wisdom one cuts through, carves, slices, and severs the inner defilements, inner fetters, and inner bonds.
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.
There are these seven awakening factors, sisters, through the cultivation and frequent practice of which a bhikkhu, with the wearing away of the taints, realizes for himself with direct knowledge in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, dwells in it. What seven? Here, sisters, a bhikkhu develops the awakening factor of mindfulness, which is supported by seclusion, supported by dispassion, supported by cessation, and culminates in complete relinquishment. He develops the awakening factor of investigation of states ... the awakening factor of energy ... the awakening factor of joy ... the awakening factor of tranquility ... the awakening factor of collectedness ... the awakening factor of equanimity, which is supported by seclusion, supported by dispassion, supported by cessation, and culminates in complete relinquishment. These are the seven awakening factors, sisters, through the cultivation and frequent practice of which a bhikkhu, with the wearing away of the taints, realizes for himself with direct knowledge in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, dwells in it.”
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.
Then the venerable Nandaka, having advised those bhikkhunīs with this advice, dismissed them: “Go, sisters, it is time.” Then those bhikkhunīs, having delighted in and rejoiced in the venerable Nandaka’s words, rose from their seats, paid homage to the venerable Nandaka, and keeping him on their right, approached the Blessed One. Having approached and paid homage to the Blessed One, they stood to one side. Standing to one side, the Blessed One said to those bhikkhunīs: “Go, bhikkhunīs, it is time.” Then those bhikkhunīs paid homage to the Blessed One, and keeping him on their right, departed.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: “seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā: ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunisatānaṁ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.
Then, not long after those bhikkhunīs had departed, the Blessed One addressed the bhikkhus: “Just as, on the fifteenth-day Uposatha, many people have no doubt or uncertainty: ‘Is the moon waning or is the moon full?’—for it is simply a full moon; in the same way, those bhikkhunīs are delighted with Nandaka’s Dhamma talk, and their intention is completely fulfilled. Of those five hundred bhikkhunīs, even the last bhikkhunī is a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.