Nandakovāda
Nandaka’s Advice
(MN 146 & MA)

Introduction

Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Fortunate One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika’s grounds in Jeta’s Wood.

Atha kho Mahāpajāpatī Gotamī ChS: Mahāpajāpatigotamī, and similarly elsewhere; compound form. pañcamattehi bhikkhunīsatehi saddhiṁ
Then Mahāpajāpatī Gotamī together with at least five hundred nuns

yena Bhagavā tenupasaṅkami,
approached the Fortunate One,

upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ aṭṭhāsi.
and after approaching and worshipping the Fortunate One, she stood on one side.

Ekam-antaṁ ṭhitā kho Mahāpajāpatī Gotamī Bhagavantaṁ etad-avoca:
While standing on one side Mahāpajāpatī Gotamī said this to the Fortunate One:

“Ovadatu, Bhante, Bhagavā bhikkhuniyo,
“The Fortunate One should advise the nuns, reverend Sir,

anusāsatu, Bhante, Bhagavā bhikkhuniyo,
the Fortunate One should instruct the nuns, reverend Sir,

karotu, Bhante, Bhagavā bhikkhunīnaṁ Dhammiṁ kathan.”-ti RTE, PTS: Dhammikathan ti, and similarly elsewhere; alternative form.
the Fortunate One should give a Dhamma talk to the nuns, reverend Sir.”

Tena kho pana samayena
Then at that time

Therā bhikkhū bhikkhuniyo ovadanti pariyāyena,
the Elder monks were advising the nuns in turns,

āyasmā pana ChS omits: pana, but then the meaning has to be supplied. Nandako na icchati bhikkhuniyo ovadituṁ pariyāyena.
but Venerable Nandaka did not wish to advise the nuns in (his) turn.

Atha kho Bhagavā āyasmantaṁ Ānandaṁ āmantesi:
Then the Fortunate One addressed venerable Ānanda:

“Kassa nu kho, Ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā?” ti
“Whose turn is it today, Ānanda, to advise the nuns?”

“Nandakassa, Bhante, pariyāyo RTE, ChS: Sabbeheva, Bhante, kato pariyāyo; all of the (others), reverend Sir, have had a turn. bhikkhuniyo ovadituṁ pariyāyena,
“Reverend Sir, it is Nandaka’s turn to advise the nuns,

ayaṁ, Bhante, āyasmā Nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā.” ti
(but) this venerable Nandaka does not wish to advise the nuns in (his) turn.”

Atha kho Bhagavā āyasmantaṁ Nandakaṁ āmantesi:
Then the Fortunate One addressed the venerable Nandaka:

“Ovada, Nandaka, bhikkhuniyo, anusāsa, Nandaka, bhikkhuniyo,
“Advise the nuns, Nandaka, instruct the nuns, Nandaka,

karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ Dhammiṁ kathan.”-ti
give a Dhamma talk to the nuns, brāhmaṇa.”

“Evaṁ, Bhante,” ti kho so ChS omits so. āyasmā Nandako, Bhagavato paṭissutvā,
“Very well, reverend Sir,” and venerable Nandaka, having replied to the Fortunate One,

pubbaṇhasamayaṁ nivāsetvā,
dressed in the morning time,

pattacīvaram-ādāya BJT, PTS: pattacīvaraṁ ādāya, and similarly elsewhere; difference in sandhi. Sāvatthiṁ piṇḍāya pāvisi.
and picked up his bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā, pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo,
After walking for alms in Sāvatthī, and while returning from the alms-round with his attendant after the meal,

yena Rājakārāmo tenupasaṅkami.
he approached the King’s monastery. This was a monastery built for the nuns by King Pasenadi on the advice of the Buddha after Ven. Uppalavaṇṇa was raped while living alone in the forest.

Addasaṁsu RTE, PTS: Addasāsuṁ, alternative form. kho tā bhikkhuniyo āyasmantaṁ Nandakaṁ dūrato va āgacchantaṁ.
Those nuns saw the venerable Nandaka coming while still far away,

Disvāna āsanaṁ paññāpesuṁ, udakañ-ca pādānaṁ upaṭṭhapesuṁ.
and having seen (him), they prepared a seat, and had water set up for (washing) the feet.

Nisīdi kho āyasmā Nandako paññatte āsane, nisajja pāde pakkhālesi.
Venerable Nandaka sat down on the prepared seat, and while sitting he washed his feet.

Tā pi kho bhikkhuniyo āyasmantaṁ Nandakaṁ abhivādetvā,
Those nuns worshipped venerable Nandaka

ekam-antaṁ nisīdiṁsu.
and sat down on one side.

Ekam-antaṁ nisinnā kho tā bhikkhuniyo āyasmā Nandako etad-avoca:
While sitting on one side venerable Nandaka said this to those nuns:

“Paṭipucchakathā kho, bhaginiyo, bhavissati,
“Sisters, this will be a talk in which I put questions,

tattha ājānantīhi: ‘Ājānāmā,’ tissa vacanīyaṁ,
herein, when you understand, you should say: ‘We understand,’

na ājānantīhi: ‘Na ājānāmā,’ tissa vacanīyaṁ.
when you don’t understand, you should say: ‘We don’t understand.’

Yassā vā panassa kaṅkhā vā vimati vā aham-eva tattha paṭipucchitabbo:
But if for you there is doubt or uncertainty herein you should ask in return:

‘Idaṁ, Bhante, kathaṁ, imassa kvattho?’ ” ti
‘This that you said, reverend Sir, what is its meaning?’ ”

“Ettakena pi mayaṁ, Bhante, ayyassa Nandakassa attamanā abhiraddhā, PTS: abhinandāma, we greatly rejoice.
“So far, reverend Sir, we are uplifted and satisfied with the noble Nandaka,

yaṁ no ayyo Nandako pavāretī.” ti
and for the noble Nandaka making this invitation to us.”

 

The Instruction on the Internal Sense Spheres

“Taṁ kiṁ maññatha, bhaginiyo, cakkhuṁ RTE, ChS: cakkhu, alternative form. niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is the eye permanent or impermanent?” The following questions and answers are similar to the second recorded Discourse the Buddha gave, on the Characteristic of Non-Self, but here the questions are applied to the sense spheres rather than the constituents of mind and body.

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso PTS: so, and similarly elsewhere, alternative form of the pronoun. me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.”
“Certainly not, reverend Sir.”

 

“Taṁ kiṁ maññatha, bhaginiyo, sotaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is the ear permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, ghānaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is the nose permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, jivhā niccā vā aniccā vā?” ti
“What do you think of this, sisters, is the tongue permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, kāyo nicco vā anicco vā?” ti
“What do you think of this, sisters, is the body permanent or impermanent?”

“Anicco, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, mano nicco vā anicco vā?” ti
“What do you think of this, sisters, is the mind permanent or impermanent?”

“Anicco, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu? ChS punctuates that this as though it is a new speaker here and in similar positions; but it is clear this is a rhetorical question, and there are no quotation markers to indicate otherwise.
What is the reason for that?

Pubbe va no hetaṁ, ChS: etaṁ. Bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Previously, reverend Sir, this was well seen by us, as it really is, with perfect wisdom:

‘Iti pi me cha ajjhattikā āyatanā aniccā.’ ” ti
‘These six internal sense spheres are impermanent.’ ”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Instruction on the External Sense Spheres

Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā” ti?
What do you think of this, sisters, are forms permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.”
“Certainly not, reverend Sir.”

 

“Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are sounds permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, gandhā PTS omits any peyyāla sign here, writing Aniccā, Bhante. Gandhā niccā... and so on throughout. niccā vā aniccā vā?” ti
“What do you think of this, sisters, are smells permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, rasā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are tastes permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, phoṭṭhabbā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are touches permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, dhammā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are thoughts permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti PTS employs elipsis: kallan nu taṁ . . . attā ti.
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Pubbe va no hetaṁ, Bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Previously, reverend Sir, this was well seen by us, as it really is, with perfect wisdom:

‘Iti pi me cha bāhirā āyatanā aniccā.’ ” ti
‘These six external sense spheres are impermanent.’ ”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Instruction on the Six Consciousnesses

Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
What do you think of this, sisters, is eye-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.”
“Certainly not, reverend Sir.”

 

“Taṁ kiṁ maññatha, bhaginiyo, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is ear-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is nose-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is tongue-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.” PTS omits the lines from jivhāviṇṇāṇaṁ to Bhante by mistake.
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is body-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, manoviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is mind-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Pubbe va no hetaṁ, Bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Previously, reverend Sir, this was well seen by us, as it really is, with perfect wisdom:

‘Iti pi me cha viññāṇakāyā aniccā.’ ” ti
‘These six kinds of consciousness are impermanent.’ ”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Oil Lamp Simile

Seyyathā pi, bhaginiyo, telappadīpassa jhāyato,
Suppose, sisters, when an oil lamp is burning

telam-pi aniccaṁ vipariṇāmadhammaṁ,
the oil is impermanent and changeable,

vaṭṭi PTS: vaṭṭī, and similarly elsewhere; alternative form. pi aniccā vipariṇāmadhammā,
the wick is impermanent and changeable,

acci PTS: accī, and similarly elsewhere; alternative form. pi aniccā vipariṇāmadhammā,
the flame is impermanent and changeable,

ābhā pi aniccā vipariṇāmadhammā.
the radiance is impermanent and changeable.

Yo nu kho, bhaginiyo, evaṁ vadeyya:
He who would say this, sisters:

‘Amussa telappadīpassa jhāyato, telam-pi aniccaṁ vipariṇāmadhammaṁ,
‘For this oil lamp that is burning the oil is impermanent and changeable,

vaṭṭi pi aniccā vipariṇāmadhammā,
the wick is impermanent and changeable,

acci pi aniccā vipariṇāmadhammā,
the flame is impermanent and changeable,

yā ca BJT omits: ca here, but includes it in similar places elsewhere. khvāssa RTE: khvassa, alternative form, here and elsewhere. ābhā sā niccā dhuvā sassatā avipariṇāmadhammā,’ ti
but the radiance is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Amussa hi, Bhante, telappadīpassa jhāyato,
For while this oil lamp is burning, reverend Sir,

telam-pi aniccaṁ vipariṇāmadhammaṁ,
the oil is impermanent and changeable,

vaṭṭi pi aniccā vipariṇāmadhammā,
the wick is impermanent and changeable,

acci pi aniccā vipariṇāmadhammā,
the flame is impermanent and changeable,

pagevassa ābhā aniccā vipariṇāmadhammā?” ti
then what to say of its radiance being impermanent and changeable?”

“Evam-eva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Just so he who would say this, sisters:

‘Cha kho me BJT: Cha kho hi imā, here, but Cha kho me in the repetition; ChS: Cha khome, and similarly elsewhere. ajjhattikā āyatanā aniccā,
‘These six internal sense-spheres are impermanent,

yañ-ca kho cha ajjhattike āyatane paṭicca,
but that which is conditioned by these six internal sense-spheres,

paṭisaṁvedeti RTE, PTS: paṭisaṁvedemi; that I feel. sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā,
the pleasant or painful or neither painful-nor-pleasant (feeling) that he feels,

taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman,’-ti
that is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Tajjaṁ tajjaṁ, Bhante, paccayaṁ paṭicca, tajjā tajjā vedanā uppajjanti. RTE: uppajjatī, here and elsewhere; singular form.
Whatever arises, reverend Sir, is conditioned by conditions, and with that arising feelings appear.

Tajjassa tajjassa paccayassa nirodhā,
With the cessation of the conditions for whatever arises,

tajjā tajjā vedanā nirujjhantī.” RTE: nirujjhatī, here and elsewhere; singular form. ti
whatever feelings have arisen cease.”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Big Tree Simile

Seyyathā pi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato,
Suppose, sisters, when there is a big tree standing, having heartwood,

mūlam-pi aniccaṁ vipariṇāmadhammaṁ,
the root is impermanent and changeable,

khandho pi anicco vipariṇāmadhammo,
the trunk is impermanent and changeable,

sākhāpalāsam-pi aniccaṁ vipariṇāmadhammaṁ,
the branches and foilage are impermanent and changeable,

chāyā pi aniccā vipariṇāmadhammā.
the shadow is impermanent and changeable.

Yo nu kho, bhaginiyo, evaṁ vadeyya:
He who would say this, sisters:

‘Amussa mahato rukkhassa tiṭṭhato sāravato,
‘For this big tree which is stood here, having heartwood,

mūlam-pi aniccaṁ vipariṇāmadhammaṁ,
the root is impermanent and changeable,

khandho pi anicco vipariṇāmadhammo,
the trunk is impermanent and changeable,

sākhāpalāsam-pi aniccaṁ vipariṇāmadhammaṁ,
the branches and foilage are impermanent and changeable,

yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā,’ ti
but the shadow is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Amussa hi, Bhante, mahato rukkhassa tiṭṭhato sāravato,
For this big tree which is stood here, reverend Sir, having heartwood,

mūlam-pi aniccaṁ vipariṇāmadhammaṁ,
the root is impermanent and changeable,

khandho pi anicco vipariṇāmadhammo,
the trunk is impermanent and changeable,

sākhāpalāsam-pi aniccaṁ vipariṇāmadhammaṁ,
the branches and foilage are impermanent and changeable,

pagevassa chāyā aniccā vipariṇāmadhammā?” ti
then what to say of its shadow being impermanent and changeable?”

“Evam-eva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Just so he who would say this, sisters:

‘Cha kho me bāhirā āyatanā aniccā, BJT, PTS add here: vipariṇāmadhammā, but not in a similar places above.
‘These six external sense-spheres are impermanent,

yañ-ca kho cha RTE omits: cha, here and below. bāhire āyatane paṭicca
but that which is conditioned by these six external sense-spheres

paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā,
the pleasant or painful or neither painful-nor-pleasant (feeling) that he feels,

taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman,’-ti
that is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Tajjaṁ tajjaṁ, Bhante, paccayaṁ paṭicca,
Whatever arises, reverend Sir, is conditioned by conditions,

tajjā tajjā vedanā uppajjanti.
and with that arising feelings appear.

Tajjassa tajjassa paccayassa nirodhā,
With the cessation of the conditions for whatever arises,

tajjā tajjā vedanā nirujjhantī.” ti
whatever feelings have arisen cease.”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom,

 

The Cow Simile

Seyyathā pi, bhaginiyo,
Suppose, sisters,

dakkho goghātako vā goghātakantevāsī vā, gāviṁ vadhitvā,
a butcher or a butcher’s apprentice, after killing a cow,

tiṇhena govikantanena gāviṁ vikanteyya, ChS: saṅkanteyya, and below; different word, but same meaning.
were to cut through the cow with a sharp butcher’s knife,

anupahacca antaraṁ maṁsakāyaṁ, anupahacca bāhiraṁ cammakāyaṁ,
without harming the flesh on the inside, and without harming the hide on the outside,

yaṁ yad-eva tattha, antarā vilimaṁsaṁ, PTS: cilīmaṁ; BJT: vilīmaṁsaṁ, both readings similarly elsewhere; the words are uncommon and the reading seems very uncertain. antarā nahāru, ChS: nhāru, and similarly elsewhere; alternative form. antarā bandhanaṁ,
(but) whatever was right there, the flesh stuck to the inside, the sinew on the inside, the teguments on the inside,

taṁ tad-eva tiṇhena govikantanena sañchindeyya,
(all) that he were to cut away from the cow with a sharp butcher’s knife,

saṅkanteyya ChS adds: sampakanteyya, and similar forms elsewhere. samparikanteyya,
were to cut it through, were to cut it out,

sañchinditvā saṅkantitvā ChS adds: sampakantitvā, and similar forms elsewhere. samparikantitvā,
and after having cut it away, cut it through, cut it out,

vidhunitvā bāhiraṁ cammakāyaṁ,
and removed the hide on the outside,

teneva cammena taṁ gāviṁ paṭicchādetvā RTE adds here: kiñcāpi so; by mistake? evaṁ vadeyya:
and with the hide having covered that cow (again), were he to say thus:

‘Tathevāyaṁ gāvī saṁyuttā iminā va RTE, PTS omit: va. cammenā,’ ti
‘This cow is connected with its hide (again),’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Amu hi, Bhante, dakkho goghātako vā goghātakantevāsī vā, gāviṁ vadhitvā,
For, reverend Sir, (if) a butcher or a butcher’s apprentice, after killing a cow,

tiṇhena govikantanena gāviṁ vikanteyya,
were to cut through the cow with a sharp butcher’s knife,

anupahacca antaraṁ maṁsakāyaṁ, anupahacca bāhiraṁ cammakāyaṁ,
without harming the flesh on the inside, and without harming the hide on the outside,

yaṁ yad-eva tattha, antarā vilimaṁsaṁ, antarā nahāru, antarā bandhanaṁ,
and whatever was right there, the flesh stuck to the inside, the sinew on the inside, the teguments on the inside,

taṁ tad-eva tiṇhena govikantanena RTE adds: gāviṁ here, but not in similar positions elsewhere. sañchindeyya,
(all) that he were to cut away from the cow with a sharp butcher’s knife,

saṅkanteyya samparikanteyya,
were to cut it through, were to cut it out,

sañchinditvā saṅkantitvā samparikantitvā,
and after having cut it away, cut it through, cut it out,

vidhunitvā bāhiraṁ cammakāyaṁ,
and removed the hide on the outside,

teneva cammena taṁ gāviṁ paṭicchādetvā, kiñcāpi so evaṁ vadeyya:
and with the hide having covered that cow (again), were he to say thus:

‘Tathevāyaṁ gāvī saṁyuttā iminā va cammenā,’ ti
‘This cow is connected with its hide (again),’

atha kho sā gāvī visaṁyuttā teneva cammenā.” ti
still that cow would not be connected with its hide (again).”

 

The Key to the Cow Simile

“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya,
“This is a simile I have made, sisters, to instruct in the meaning,

ayam-evettha attho:
and this is the meaning here:

‘Antaro BJT, ChS: Antarā; which is not in agreement. maṁsakāyo,’ ti kho, bhaginiyo,
‘Flesh on the inside,’ sisters,

channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ,
that is a designation for these six internal sense spheres,

‘Bāhiro cammakāyo,’ ti kho bhaginiyo,
‘Hide on the outside,’ sisters,

channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ,
that is a designation for these six external sense spheres,

‘Antarā vilimaṁsaṁ, antarā nahāru, antarā bandhanan,’-ti kho, bhaginiyo,
‘The flesh stuck to the inside, the sinew on the inside, the teguments on the inside,’ sisters,

nandirāgassetaṁ ChS: nandīrāgassetaṁ, and similarly elsewhere. adhivacanaṁ,
that is a designation for enjoyment and passion,

‘Tiṇhaṁ govikantanan,’-ti kho, bhaginiyo,
‘A sharp butcher’s knife,’ sisters,

ariyāyetaṁ paññāya adhivacanaṁ,
that is a designation for noble wisdom,

yāyaṁ ariyā paññā antarā kilesaṁ,
° the noble wisdom that cuts away the internal defilements,

antarā saṁyojanaṁ, antarā bandhanaṁ sañchindati,
the internal fetters, the internal bonds,

saṅkantati samparikantati.
cuts them through, cuts them out.

 

The Factors of Awakening

Satta kho ime, BJT: ime, but panime in the repetition. bhaginiyo, Bojjhaṅgā,
There are these seven Factors of Awakening, sisters, Up till this point the nuns always say that they have previously understood the teachings, but not after this teaching, so it appears that this section about the seven Factors of Awakening is new to them, and it is through understanding this that they eventually (during the repetition) make the breakthrough.

yesaṁ bhāvitattā bahulīkatattā,
which when developed and made much of,

bhikkhu āsavānaṁ khayā, anāsavaṁ, cetovimuttiṁ paññāvimuttiṁ,
a monastic, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom,

diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.

Katame satta?
Which seven?

Idha, bhaginiyo, bhikkhu Satisambojjhaṅgaṁ bhāveti,
Here, sisters, a monastic develops the Mindfulness Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Dhammavicayasambojjhaṅgaṁ bhāveti, PTS alone doesn’t indicate elipsis here.
develops the Investigation (of the Nature) of Things Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Viriyasambojjhaṅgaṁ ChS: Vīriya-; a form commonly found in the Burmese texts. bhāveti,
develops the Energy Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Pītisambojjhaṅgaṁ bhāveti,
develops the Joy Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Passaddhisambojjhaṅgaṁ bhāveti,
develops the Tranquility Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Samādhisambojjhaṅgaṁ bhāveti,
develops the Concentration Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Upekkhāsambojjhaṅgaṁ bhāveti,
develops the Equanimity Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Ime kho, bhaginiyo, satta Bojjhaṅgā,
There are these seven Factors of Awakening, sisters,

yesaṁ bhāvitattā bahulīkatattā,
which when developed and made much of,

bhikkhu āsavānaṁ khayā, anāsavaṁ, cetovimuttiṁ paññāvimuttiṁ,
a monastic, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom,

diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī.” ti
dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.”

Atha kho āyasmā Nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
Then venerable Nandaka, having advised the nuns with this advice, sent them off,

“Gacchatha, bhaginiyo, kālo.” ti
saying: “Depart, sisters, it is time.”

 

The Fortunate One’s Response

Atha kho tā bhikkhuniyo,
Then those nuns,

āyasmato Nandakassa bhāsitaṁ abhinanditvā anumoditvā,
after rejoicing in and being gladdened by venerable Nandaka’s speech,

uṭṭhāyāsanā āyasmantaṁ Nandakaṁ abhivādetvā padakkhiṇaṁ katvā,
rising from their seats, worshipping and circumambulating venerable Nandaka,

yena Bhagavā tenupasaṅkamiṁsu,
approached the Fortunate One,

upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ aṭṭhaṁsu.
and after approaching and worshipping the Fortunate One, they stood on one side.

Ekam-antaṁ ṭhitā kho tā bhikkhuniyo Bhagavā etad-avoca:
While they were standing on one side the Fortunate One said this to the nuns:

“Gacchatha, bhikkhuniyo, kālo.” ti
“Depart, sisters, it is time.”

Atha kho tā bhikkhuniyo Bhagavantaṁ abhivādetvā
Then those nuns, after worshipping

padakkhiṇaṁ katvā, pakkamiṁsu.
and circumambulating the Fortunate One, departed.

Atha kho Bhagavā acirapakkantīsu RTE, PTS: acirapakkantāsu, alternative form. tāsu bhikkhunīsu bhikkhū āmantesi:
Then, not long after those nuns had departed, the Fortunate One addressed the monks:

“Seyyathā pi, bhikkhave, tad-ahuposathe cātuddase
saying: “Just as, monks, on the Uposatha day of the fourteenth

na hoti bahuno janassa kaṅkhā vā vimati vā:
for most people there is no doubt or uncertainty:

‘Ūno nu kho cando, puṇṇo nu kho cando?’ ti
‘Is the moon deficient, or is the moon full?’

atha kho ūno cando tveva hoti;
for then the moon is deficient;

evam-eva kho, bhikkhave, tā bhikkhuniyo RTE omits: bhikkhuniyo.
just so, monks, those nuns

Nandakassa Dhammadesanāya attamanā ceva ChS omits: ceva. honti,
were uplifted by the venerable Nandaka’s Dhamma preaching,

no ca kho paripuṇṇasaṅkappā.” ti
but their aspirations were not fulfilled.”

Atha kho Bhagavā āyasmantaṁ Nandakaṁ āmantesi:
Then the Fortunate One addressed the venerable Nandaka,

“Tena hi tvaṁ, Nandaka, sve pi tā bhikkhuniyo tenevovādena ovadeyyāsī.” ti
saying: “Nandaka, tomorrow also you should advise the nuns with just this advice.”

“Evaṁ, Bhante,” ti kho āyasmā Nandako Bhagavato paccassosi.
“Very well, reverend Sir,” venerable Nandaka replied to the Fortunate One.

 

The Following Day

Atha kho āyasmā Nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā,
Then when the night had passed, venerable Nandaka, having dressed in the morning time,

pattacīvaram-ādāya Sāvatthiṁ piṇḍāya pāvisi.
after picking up his bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya RTE omits pāvisi. Sāvatthiyaṁ piṇḍāya. caritvā, pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo,
After walking for alms in Sāvatthī, and while returning from the alms-round with his attendant after the meal,

yena Rājakārāmo tenupasaṅkami.
he approached the King’s monastery.

Addasaṁsu All variations noted above need to be applied in the repetition also. Exceptions only are noted. kho tā bhikkhuniyo
The nuns saw

āyasmantaṁ Nandakaṁ dūrato va āgacchantaṁ.
the venerable Nandaka coming while still far away,

Disvāna āsanaṁ paññāpesuṁ, udakañ-ca pādānaṁ upaṭṭhapesuṁ.
and having seen (him), they prepared a seat, and had water set up for (washing) the feet.

Nisīdi kho āyasmā Nandako paññatte āsane, nisajja pāde pakkhālesi.
Venerable Nandaka sat down on the prepared seat, and while sitting he washed his feet.

Tā pi kho bhikkhuniyo āyasmantaṁ Nandakaṁ abhivādetvā,
Those nuns worshipped venerable Nandaka

ekam-antaṁ nisīdiṁsu.
and sat down on one side.

Ekam-antaṁ nisinnā kho tā bhikkhuniyo āyasmā Nandako etad-avoca:
While sitting on one side venerable Nandaka said this to those nuns:

“Paṭipucchakathā kho, bhaginiyo, bhavissati,
“Sisters, this will be a talk in which I put questions,

tattha ājānantīhi: ‘Ājānāmā,’ tissa vacanīyaṁ,
herein, when you understand, you should say: ‘We understand,’

na ājānantīhi: ‘Na ājānāmā,’ tissa vacanīyaṁ.
when you don’t understand, you should say: ‘We don’t understand.’

Yassā vā panassa kaṅkhā vā vimati vā aham-eva tattha paṭipucchitabbo:
But if for you there is doubt or uncertainty herein you should ask in return:

‘Idaṁ, Bhante, kathaṁ, imassa kvattho?’ ” ti
‘This that you said, reverend Sir, what is its meaning?’ ”

“Ettakena pi mayaṁ, Bhante, ayyassa Nandakassa attamanā abhiraddhā,
“So far, reverend Sir, we are uplifted and satisfied with the noble Nandaka,

yaṁ no ayyo Nandako pavāretī.” ti
and for the noble Nandaka making this invitation to us.”

 

The Instruction on the Internal Sense Spheres

“Taṁ kiṁ maññatha, bhaginiyo, cakkhuṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is the eye permanent or impermanent?” It is rather odd that he repeats this same instruction when the nuns already told him they had understood all this previously.

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ At this point PTS gives instructions as to how to fill in the lacuna, and continues: Gacchattha, bhikkhuniyo; kālo ti. Other versions print the repetition in full. dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.”
“Certainly not, reverend Sir.”

 

“Taṁ kiṁ maññatha, bhaginiyo, sotaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is the ear permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, ghānaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is the nose permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, jivhā niccā vā aniccā vā?” ti
“What do you think of this, sisters, is the tongue permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, kāyo nicco vā anicco vā?” ti
“What do you think of this, sisters, is the body permanent or impermanent?”

“Anicco, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, mano nicco vā anicco vā?” ti
“What do you think of this, sisters, is the mind permanent or impermanent?”

“Anicco, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Pubbe va no hetaṁ, Bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Previously, reverend Sir, this was well seen by us, as it really is, with perfect wisdom:

‘Iti pi me cha ajjhattikā āyatanā aniccā.’ ” ti
‘These six internal sense spheres are impermanent.’ ”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Instruction on the External Sense Spheres

Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā” ti?
What do you think of this, sisters, are forms permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are sounds permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, gandhā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are smells permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, rasā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are tastes permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, phoṭṭhabbā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are touches permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, dhammā niccā vā aniccā vā?” ti
“What do you think of this, sisters, are thoughts permanent or impermanent?”

“Aniccā, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Pubbe va no hetaṁ, Bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Previously, reverend Sir, this was well seen by us, as it really is, with perfect wisdom:

‘Iti pi me cha bāhirā āyatanā aniccā.’ ” ti
‘These six external sense spheres are impermanent.’ ”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Instruction on the Six Consciousnesses

Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
What do you think of this, sisters, is eye-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.” RTE mistakenly adds the whole end sequence here, before it has even run through the variant consciousnesses. It includes it at the end also, in its proper place.
“Certainly not, reverend Sir.”

 

“Taṁ kiṁ maññatha, bhaginiyo, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is ear-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is nose-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is tongue-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is body-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

 

...pe...
...pe...

“Taṁ kiṁ maññatha, bhaginiyo, manoviññāṇaṁ niccaṁ vā aniccaṁ vā?” ti
“What do you think of this, sisters, is mind-consciousness permanent or impermanent?”

“Aniccaṁ, Bhante.”
“Impermanent, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, is that unpleasant or pleasant?”

“Dukkhaṁ, Bhante.”
“Unpleasant, reverend Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is unpleasant and changeable,

kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:

‘Etaṁ mama, esoham-asmi, eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Pubbe va no hetaṁ, Bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ:
Previously, reverend Sir, this was well seen by us, as it really is, with perfect wisdom:

‘Iti pi me cha viññāṇakāyā aniccā.’ ” ti
‘These six kinds of consciousness are impermanent.’ ”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Oil Lamp Simile

Seyyathā pi, bhaginiyo, telappadīpassa jhāyato,
Suppose, sisters, when an oil lamp is burning

telam-pi aniccaṁ vipariṇāmadhammaṁ,
the oil is impermanent and changeable,

vaṭṭi pi aniccā vipariṇāmadhammā,
the wick is impermanent and changeable,

acci pi aniccā vipariṇāmadhammā,
the flame is impermanent and changeable,

ābhā pi aniccā vipariṇāmadhammā.
the radiance is impermanent and changeable.

Yo nu kho, bhaginiyo, evaṁ vadeyya:
He who would say this, sisters:

‘Amussa telappadīpassa jhāyato, telam-pi aniccaṁ vipariṇāmadhammaṁ,
‘For this oil lamp that is burning the oil is impermanent and changeable,

vaṭṭi pi aniccā vipariṇāmadhammā,
the wick is impermanent and changeable,

acci pi aniccā vipariṇāmadhammā,
the flame is impermanent and changeable,

yā ca BJT omits: ca here, but includes it in similar places elsewhere. khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā,’ ti
but the radiance is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Amussa hi, Bhante, telappadīpassa jhāyato,
For while this oil lamp is burning, reverend Sir,

telam-pi aniccaṁ vipariṇāmadhammaṁ,
the oil is impermanent and changeable,

vaṭṭi pi aniccā vipariṇāmadhammā,
the wick is impermanent and changeable,

acci pi aniccā vipariṇāmadhammā,
the flame is impermanent and changeable,

pagevassa ābhā aniccā vipariṇāmadhammā?” ti
then what to say of its radiance being impermanent and changeable?”

“Evam-eva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Just so he who would say this, sisters:

‘Cha kho me ajjhattikā āyatanā aniccā,
‘These six internal sense-spheres are impermanent,

yañ-ca kho cha ajjhattike āyatane paṭicca,
but that which is conditioned by these six internal sense-spheres,

paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā,
the pleasant or painful or neither painful-nor-pleasant (feeling) that he feels,

taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman,’-ti
that is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Tajjaṁ tajjaṁ, Bhante, paccayaṁ paṭicca,
Whatever arises, reverend Sir, is conditioned by conditions,

tajjā tajjā vedanā uppajjanti.
and with that arising feelings appear.

Tajjassa tajjassa paccayassa nirodhā,
With the cessation of the conditions for whatever arises,

tajjā tajjā vedanā nirujjhantī.” ti
whatever feelings have arisen cease.”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo,
This is the way, sisters,

hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.
for a noble disciple who sees it as it really is, with perfect wisdom.

 

The Big Tree Simile

Seyyathā pi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato,
Suppose, sisters, when there is a big tree standing, having heartwood,

mūlam-pi aniccaṁ vipariṇāmadhammaṁ,
the root is impermanent and changeable,

khandho pi anicco vipariṇāmadhammo,
the trunk is impermanent and changeable,

sākhāpalāsam-pi aniccaṁ vipariṇāmadhammaṁ,
the branches and foilage are impermanent and changeable,

chāyā pi aniccā vipariṇāmadhammā.
the shadow is impermanent and changeable.

Yo nu kho, bhaginiyo, evaṁ vadeyya:
He who would say this, sisters:

‘Amussa mahato rukkhassa tiṭṭhato sāravato,
‘For this big tree which is stood here, having heartwood,

mūlam-pi aniccaṁ vipariṇāmadhammaṁ,
the root is impermanent and changeable,

khandho pi anicco vipariṇāmadhammo,
the trunk is impermanent and changeable,

sākhāpalāsam-pi aniccaṁ vipariṇāmadhammaṁ,
the branches and foilage are impermanent and changeable,

yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā,’ ti
but the shadow is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Amussa hi, Bhante, mahato rukkhassa tiṭṭhato sāravato,
For this big tree which is stood here, reverend Sir, having heartwood,

mūlam-pi aniccaṁ vipariṇāmadhammaṁ,
the root is impermanent and changeable,

khandho pi anicco vipariṇāmadhammo,
the trunk is impermanent and changeable,

sākhāpalāsam-pi aniccaṁ vipariṇāmadhammaṁ,
the branches and foilage are impermanent and changeable,

pagevassa chāyā aniccā vipariṇāmadhammā?” ti
then what to say of its shadow being impermanent and changeable?”

“Evam-eva kho, bhaginiyo, yo nu kho evaṁ vadeyya:
“Just so he who would say this, sisters:

‘Cha kho me bāhirā āyatanā aniccā,
‘These six external sense-spheres are impermanent,

yañ-ca kho cha bāhire āyatane paṭicca
but that which is conditioned by these six external sense-spheres

paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā,
the pleasant or painful or neither painful-nor-pleasant (feeling) that he feels,

taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman,’-ti
that is permanent, constant, eternal and unchangeable,’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Tajjaṁ tajjaṁ, Bhante, paccayaṁ paṭicca,
Whatever arises, reverend Sir, is conditioned by conditions,

tajjā tajjā vedanā uppajjanti.
and with that arising feelings appear.

Tajjassa tajjassa paccayassa RTE: paccassa, here, by mistake. nirodhā,
With the cessation of the conditions for whatever arises,

tajjā tajjā vedanā nirujjhantī.” ti
whatever feelings have arisen cease.”

“Sādhu, sādhu, bhaginiyo!
“Very good, very good, sisters!

Evaṁ hetaṁ, bhaginiyo, hoti ariyasāvakassa
This is the way, sisters, for a noble disciple

yathābhūtaṁ sammappaññāya passato.
who sees it as it really is, with perfect wisdom.

 

The Cow Simile

Seyyathā pi, bhaginiyo,
Suppose, sisters,

dakkho goghātako vā goghātakantevāsī vā, gāviṁ vadhitvā,
a butcher or a butcher’s apprentice, after killing a cow,

tiṇhena govikantanena gāviṁ vikanteyya,
were to cut through the cow with a sharp butcher’s knife,

anupahacca RTE spells anūpahacca, here, but anupahacca in the first section above. antaraṁ maṁsakāyaṁ, anupahacca bāhiraṁ cammakāyaṁ,
without harming the flesh on the inside, and without harming the hide on the outside,

yaṁ yad-eva tattha, antarā vilimaṁsaṁ, antarā nahāru, antarā bandhanaṁ,
(but) whatever was right there, the flesh stuck to the inside, the sinew on the inside, the teguments on the inside,

taṁ tad-eva tiṇhena govikantanena sañchindeyya,
(all) that he were to cut away from the cow with a sharp butcher’s knife,

saṅkanteyya samparikanteyya,
were to cut it through, were to cut it out,

sañchinditvā saṅkantitvā samparikantitvā,
and after having cut it away, cut it through, cut it out,

vidhunitvā bāhiraṁ cammakāyaṁ,
and removed the hide on the outside,

teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya:
and with the hide having covered that cow (again), were he to say thus:

‘Tathevāyaṁ gāvī saṁyuttā iminā va BJT omits va in the repetition. cammenā,’ ti
‘This cow is connected with its hide (again),’

sammā nu kho so, bhaginiyo, vadamāno vadeyyā?” ti
would someone speaking in this way, sisters, be speaking correctly?”

“No hetaṁ, Bhante.
“Certainly not, reverend Sir.

Taṁ kissa hetu?
What is the reason for that?

Amu hi, Bhante, dakkho goghātako vā goghātakantevāsī vā, gāviṁ vadhitvā,
For, reverend Sir, (if) a butcher or a butcher’s apprentice, after killing a cow,

tiṇhena govikantanena gāviṁ vikanteyya,
were to cut through the cow with a sharp butcher’s knife,

anupahacca antaraṁ maṁsakāyaṁ, anupahacca bāhiraṁ cammakāyaṁ,
without harming the flesh on the inside, and without harming the hide on the outside,

yaṁ yad-eva tattha, antarā vilimaṁsaṁ, antarā nahāru, antarā bandhanaṁ,
and whatever was right there, the flesh stuck to the inside, the sinew on the inside, the teguments on the inside,

taṁ tad-eva tiṇhena govikantanena sañchindeyya,
(all) that he were to cut away from the cow with a sharp butcher’s knife,

saṅkanteyya samparikanteyya,
were to cut it through, were to cut it out,

sañchinditvā saṅkantitvā samparikantitvā,
and after having cut it away, cut it through, cut it out,

vidhunitvā bāhiraṁ cammakāyaṁ,
and removed the hide on the outside,

teneva cammena taṁ gāviṁ paṭicchādetvā, kiñcāpi so evaṁ vadeyya:
and with the hide having covered that cow (again), were he to say thus:

‘Tathevāyaṁ gāvī saṁyuttā iminā va cammenā,’ ti
‘This cow is connected with its hide (again),’

atha kho sā gāvī visaṁyuttā teneva cammenā.” ti
still that cow would not be connected with its hide (again).”

 

The Key to the Cow Simile

“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya,
“This is a simile I have made, sisters, to instruct in the meaning,

ayam-evettha attho:
and this is the meaning here:

‘Antarā maṁsakāyo,’ ti kho, bhaginiyo,
‘Flesh on the inside,’ sisters,

channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ,
that is a designation for these six internal sense spheres,

‘Bāhiro cammakāyo,’ ti kho bhaginiyo,
‘Hide on the outside,’ sisters,

channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ,
that is a designation for these six external sense spheres,

‘Antarā vilimaṁsaṁ, antarā nahāru, antarā bandhanan,’-ti kho, bhaginiyo,
‘The flesh stuck to the inside, the sinew on the inside, the teguments on the inside,’ sisters,

nandirāgassetaṁ adhivacanaṁ,
that is a designation for enjoyment and passion,

‘Tiṇhaṁ govikantanan,’-ti kho, bhaginiyo,
‘A sharp butcher’s knife,’ sisters,

ariyāyetaṁ paññāya adhivacanaṁ,
that is a designation for noble wisdom,

yāyaṁ ariyā paññā antarā kilesaṁ,
^o the noble wisdom that cuts away the internal defilements,

antarā saṁyojanaṁ, antarā bandhanaṁ sañchindati,
the internal fetters, the internal bonds,

saṅkantati samparikantati.
cuts them through, cuts them out.

 

The Factors of Awakening

Satta kho panime, RTE here: Satta kho ime, but panime elsewhere. bhaginiyo, Bojjhaṅgā,
There are these seven Factors of Awakening, sisters,

yesaṁ bhāvitattā bahulīkatattā,
which when developed and made much of,

bhikkhu āsavānaṁ khayā, anāsavaṁ, cetovimuttiṁ paññāvimuttiṁ,
a monastic, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom,

diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.

Katame satta?
Which seven?

Idha, bhaginiyo, bhikkhu Satisambojjhaṅgaṁ bhāveti,
Here, sisters, a monastic develops the Mindfulness Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Dhammavicayasambojjhaṅgaṁ bhāveti,
develops the Investigation (of the Nature) of Things Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Viriyasambojjhaṅgaṁ bhāveti,
develops the Energy Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Pītisambojjhaṅgaṁ bhāveti,
develops the Joy Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Passaddhisambojjhaṅgaṁ bhāveti,
develops the Tranquility Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Samādhisambojjhaṅgaṁ bhāveti,
develops the Concentration Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Upekkhāsambojjhaṅgaṁ bhāveti,
develops the Equanimity Factor of Complete Awakening,

vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

Ime kho, bhaginiyo, satta Bojjhaṅgā,
There are these seven Factors of Awakening, sisters,

yesaṁ bhāvitattā bahulīkatattā,
which when developed and made much of,

bhikkhu āsavānaṁ khayā, anāsavaṁ, cetovimuttiṁ paññāvimuttiṁ,
a monastic, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom,

diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī.” ti
dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.”

Atha kho āyasmā Nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
Then venerable Nandaka, having advised the nuns with this advice, sent them off,

“Gacchatha, bhaginiyo, kālo.” ti
saying: “Depart, sisters, it is time.”

 

The Fortunate One’s Response

Atha kho tā bhikkhuniyo
Then those nuns

āyasmato Nandakassa bhāsitaṁ abhinanditvā anumoditvā,
after rejoicing in and being gladdened by venerable Nandaka’s speech,

uṭṭhāyāsanā āyasmantaṁ Nandakaṁ abhivādetvā padakkhiṇaṁ katvā,
rising from their seats, worshipping and circumambulating venerable Nandaka,

yena Bhagavā tenupasaṅkamiṁsu,
approached the Fortunate One,

upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ aṭṭhaṁsu.
and after approaching and worshipping the Fortunate One, they stood on one side.

Ekam-antaṁ ṭhitā kho tā bhikkhuniyo Bhagavā etad-avoca:
While they were standing on one side the Fortunate One said this to the nuns:

“Gacchatha, bhikkhuniyo, kālo.” ti
“Depart, sisters, it is time.”

Atha kho tā bhikkhuniyo Bhagavantaṁ abhivādetvā
Then those nuns, after worshipping

padakkhiṇaṁ katvā, pakkamiṁsu.
and circumambulating the Fortunate One, departed.

Atha kho Bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:
Then, not long after those nuns had departed, the Fortunate One addressed the monks:

“Seyyathā pi, bhikkhave, tad-ahuposathe pannarase
saying: “Just as, monks, on the Uposatha day of the fifteenth

na hoti bahuno janassa kaṅkhā vā vimati vā:
for most people there is no doubt or uncertainty:

‘Ūno nu kho cando, puṇṇo nu kho cando?’ ti
‘Is the moon deficient, or is the moon full?’

atha kho puṇṇo cando tveva hoti;
for then the moon is full;

evam-eva kho, bhikkhave, tā bhikkhuniyo
just so, monks, those nuns

Nandakassa Dhammadesanāya attamanā,
were uplifted by the venerable Nandaka’s Dhamma preaching,

ceva paripuṇṇasaṅkappā ca.
and their aspirations were fulfilled.

Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunīsatānaṁ
For those five hundred nuns, monks,

yā pacchimā RTE, ChS: pacchimikā; alternative form. bhikkhunī sā Sotāpannā,
the least nun is a Stream-Enterer,

 

Appendix

Nandakattheravatthu
The Story about the Elder Nandaka

AN 1.4.7
(text)

 

AA 1.4.7
(commentary)

Sattame, “Bhikkhunovādakānaṁ, yad-idaṁ, Nandako,” SHB omits: yad-idaṁ, Nandako, reads: Bhikkhunovādakānan-ti. ti
In the seventh (story), “Amongst those who advise the nuns, that is to say, Nandaka,”

ayaṁ hi Thero Dhammakathaṁ kathento
while this Elder monk was giving a talk on Dhamma

ekasamodhāne pañca bhikkhunīsatāni Arahattaṁ pāpesi.
altogether five hundred nuns attained Liberation.

Tasmā bhikkhunovādakānaṁ aggo nāma jāto.
Therefore he became known as the foremost amongst those who advise the nuns.

Tassa pañhakamme ayam-anupubbikathā:
This is the exposition concerning the enquiry into his (previous) deeds:

 

His Aspiration and Good Deeds

Ayam-pi hi ChS: Ayañ-hi. Padumuttarabuddhakāle,
At the time of the Buddha Padumuttara,

Haṁsavatīnagare kulagehe SHB: kulaghare; different word, same meaning. nibbatto,
he was reborn in a good family house in Haṁsavatī,

Satthu Dhammadesanaṁ SHB: Dhammakathaṁ; different word, same meaning. suṇanto,
and while listening to the Teacher’s teaching of the Dhamma,

Satthāraṁ ekaṁ bhikkhuṁ bhikkhunovādakānaṁ aggaṭṭhāne ṭhapentaṁ disvā,
he saw the Teacher set a certain monk aside as being foremost amongst those who advise the nuns,

adhikārakammaṁ katvā, taṁ ṭhānantaraṁ patthesi.
did a great deed, and aspired for that position himself.

 

His Last Life

So yāvajīvaṁ kusalaṁ katvā, devamanussesu saṁsaranto,
He did wholesome (deeds) for the rest of his life, and being reborn amongst gods and humans (only),

imasmiṁ Buddhuppāde, Sāvatthiyaṁ kulagehe paṭisandhiṁ gahetvā, SHB: gaṇhitvā; different word, same meaning.
when this (Gotama) Buddha arose, after being conceived in a good family home in Sāvatthī,

vayappatto Satthu Dhammadesanaṁ sutvā,
when he was mature he heard the Teacher teach the Dhamma,

paṭiladdhasaddho Satthu santike pabbajitvā,
gained faith and went forth in the presence of the Teacher,

vipassanaṁ vaḍḍhetvā Arahattaṁ pāpuṇitvā, ChS: pāpuṇi; but the sentence hasn’t ended, and we wouldn’t expect a finite verb yet.
developed insight and attained Liberation,

pubbenivāsañāṇe ca ciṇṇavasī ahosi.
and became one who had mastered knowledge of his former lives.

So catūsu parisāsu sampattāsu:
Within the four assemblies

“Sabbesaṁ yeva manaṁ gahetvā kathetuṁ sakkotī,” ti
(it was said): “He was able to preach so as to capture everyone’s mind,”

Dhammakathikanandako nāma jāto.
and he became known as Nandaka the Dhamma Preacher.

Tathāgato pi kho Rohiṇīnadītīre cumbaṭakakalahe nikkhamitvā,
The Realised One departed from the string of quarrels on the bank of the River Rohiṇī,

pabbajitānaṁ pañcannaṁ Sākiyakumārasatānaṁ anabhiratiyā uppannāya,
and discontent having arisen for the five hundred Sākiyan Princes who went forth,

te bhikkhū ādāya Kuṇāladahaṁ gantvā,
he took those monks and went to the Kuṇāla Lake,

Kuṇālajātakakathāya nesaṁ saṁviggabhāvaṁ ñatvā,
and understanding their spiritual anxiety because of the talk on the Kuṇāla Birth Story,

Catusaccakathaṁ kathetvā, Sotāpattiphale patiṭṭhāpesi.
and preaching a talk on the Four Truths, he established them in the fruit of Stream-Entry.

Aparabhāge Mahāsamayasuttaṁ kathetvā aggaphalaṁ Arahattaṁ pāpesi.
Later he preached the Discourse on the Great Assembly and made them attain the supreme fruit of Liberation.

Tesaṁ Therānaṁ purāṇadutiyikā:
Those Elders’ former wives

“Amhe dāni idha kiṁ karissāmā?” ti vatvā,
saying: “What do we have to do here now?”

sabbā va ekacittā hutvā, Mahāpajāpatiṁ upasaṅkamitvā, pabbajjaṁ yāciṁsu.
had but one thought, and after approaching Mahāpajāpatī they requested the going forth.

Tā ChS adds: pi. pañcasatā pi Theriyā santike pabbajjañ-ca upasampadañ-ca labhiṁsu.
In the presence of that Elder nun all five hundred received the going forth and the higher ordination.

 

His Past Life

Atītānantarāya pana jātiyā
In his immediately past life

sabbā va tā Nandakatherassa ChS: Nandakattherassa; showing gemination. Rājaputtabhāve SHB: Rājattabhāve; perhaps would mean: during his Kingship. ṭhitassa pādaparicārikā ahesuṁ.
they all had been the wives of the Elder Nandaka when he was a Prince.

Tena samayena Satthā: “Bhikkhū bhikkhuniyo ovadantū,” ti āha.
At that time the Teacher said: “Monks must advise the nuns.”

Thero attano vāre sampatte,
When the Elder’s turn arrived,

tāsaṁ purimabhave attano pādaparicārikabhāvaṁ ñatvā cintesi:
knowing they were his wives in a previous existence he thought:

‘Maṁ imassa Bhikkhunīsaṅghassa majjhe nisinnaṁ
‘Sitting in the midst of this Community of nuns

upamāyo ca kāraṇāni ca āharitvā,
and bringing forward similes and reasons,

Dhammaṁ kathayamānaṁ disvā,
and being seen preaching the Dhamma,

añño pubbenivāsañāṇalābhī bhikkhu imaṁ kāraṇaṁ oloketvā,
(if) another monk who also had knowledge of previous lives looked at the reason for it,

“Āyasmā Nandako yāvajjadivasā orodhe na vissajjeti,
^o he might think he could say: “Venerable Nandaka up to this day did not send off his concubines,

sobhatāyasmā ChS: sobhatāyam-āyasmā; locative form. orodhaparivuto,” ti vattabbaṁ maññeyyā.’ ti
this venerable is resplendent when surrounded by his concubines.”

Tasmā sayaṁ agantvā aññaṁ bhikkhuṁ pesesi.
Therefore when it came to his (turn) he sent another monk.

 

Teaching the Nuns

Tā pana pañcasatā bhikkhuniyo Therasseva ovādaṁ paccāsiṁsanti. ChS: paccāsīsanti; alternative form.
But those five hundred nuns desired the Elder’s advice.

Iminā kāraṇena Bhagavā
For this reason the Fortunate One

“Attano vāre sampatte, aññaṁ apesetvā,
^o said to the Elder monk: “When your turn arrives, without sending another,

sayam-eva gantvā, Bhikkhunīsaṅghaṁ ovadāhī,” ti Theraṁ āha.
having gone yourself, advise the Community of nuns.”

So Satthu kathaṁ paṭibāhituṁ asakkonto,
He was unable to refuse the Teacher’s speech,

attano vāre sampatte cātuddase bhikkhunisaṅghassa ovādaṁ datvā,
and when his turn arrived on the fourteenth he gave advice to the Community of nuns,

sabbā va tā bhikkhuniyo saḷāyatanapaṭimaṇḍitāya
^o and with a Dhamma teaching elaborating on the six sense spheres

Dhammadesanāya Sotāpattiphale patiṭṭhāpesi.
he established all the nuns in the fruit of Stream-Entry.

Tā bhikkhuniyo, Therassa Dhammadesanāya attamanā hutvā,
Those nuns, being uplifted by the Elder’s Dhamma teaching,

Satthu santikaṁ gantvā attano SHB: attanā; instrumental, when genitive is needed. paṭividdhaguṇaṁ ārocesuṁ.
went into the presence of the Teacher and informed him of their penetration (of the Dhamma).

Satthā: ‘Kasmiṁ nu kho Dhammaṁ desente
The Teacher thought: ‘With what Dhamma teaching

imā bhikkhuniyo uparimaggaphalāni pāpuṇeyyun,’-ti
will these nuns attain the further Paths and Fruits?’

āvajjento: ‘Puna taṁ yeva Nandakassa Dhammadesanaṁ sutvā
and reflecting further: ‘Listening again to Nandaka’s Dhamma teaching surely

pañcasatā pi etā Arahattaṁ pāpuṇissantī.’ ti
these five hundred will attain Liberation.’

Disvā, punadivase pi Therasseva santikaṁ Dhammasavaṇatthāya ChS: Dhammassavanatthāya; showing gemination. pesesi,
Having seen (that), on another day he sent them into the Elder’s presence to listen to the Dhamma,

tā punadivase Dhammaṁ sutvā sabbā va Arahattaṁ pattā.
and on that day they listened to Dhamma and attained Liberation.

Taṁdivasaṁ Bhagavā tāsaṁ bhikkhunīnaṁ attano santikaṁ āgatakāle,
On that day the Fortunate One came into the presence of those nuns,

Dhammadesanāya saphalabhāvaṁ ñatvā,
he understood (they had attained) the fruition state with that Dhamma teaching,

“Bhiyyo ChS: Hiyyo; alternative form. Nandakassa Dhammadesanā cātuddasiyaṁ candasadisī ahosi,
and he said: “Nandaka’s Dhamma teaching yesterday, was like the moon on the fourteenth day,

ajja pannarasiyaṁ candasadisī,” ti vatvā
today it is like the moon on the fifteenth day,”

Therassa sādhukāraṁ datvā, tad-eva ca kāraṇaṁ aṭṭhuppattiṁ katvā, SHB omits: tad-eva ca kāraṇaṁ aṭṭhuppattiṁ katvā.
and having given his approval to the Elder monk, for that reason as the occasion had arisen,

Theraṁ bhikkhunovādakānaṁ aggaṭṭhāne ṭhapesī. ti
he placed this Elder monk in the foremost position amongst those who advise the nuns.