AN 9.4

Nandakasutta

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsetvā aggaḷaṁ ākoṭesi. Vivariṁsu kho te bhikkhū bhagavato dvāraṁ.

With Nandaka

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew the talk had ended he cleared his throat and knocked on the door-panel. The mendicants opened the door for the Buddha,

Atha kho bhagavā upaṭṭhānasālaṁ pavisitvā paññattāsane nisīdi. Nisajja kho bhagavā āyasmantaṁ nandakaṁ etadavoca: “dīgho kho tyāyaṁ, nandaka, dhammapariyāyo bhikkhūnaṁ paṭibhāsi. Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṁ āgamayamānassā”ti.

and he entered the assembly hall, where he sat down on the seat spread out. He said to Nandaka, “Nandaka, that was a long exposition of the teaching you gave to the mendicants. My back was aching while I stood outside the door waiting for the talk to end.”

Evaṁ vutte, āyasmā nandako sārajjamānarūpo bhagavantaṁ etadavoca: “na kho pana mayaṁ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. Sace hi mayaṁ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi (…) no nappaṭibhāseyyā”ti.

When he said this, Nandaka felt embarrassed and said to the Buddha, “Sir, we didn’t know that the Buddha was standing outside the door. If we’d known, I wouldn’t have said so much.”

Atha kho bhagavā āyasmantaṁ nandakaṁ sārajjamānarūpaṁ viditvā āyasmantaṁ nandakaṁ etadavoca: “sādhu sādhu, nandaka. Etaṁ kho, nandaka, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṁ vo, nandaka, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo. Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.

Then the Buddha, knowing that Nandaka was embarrassed, said to him, “Good, good, Nandaka! It’s appropriate for gentlemen like you, who have gone forth out of faith from the lay life to homelessness, to sit together for a Dhamma talk. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence. Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical?’ When a mendicant is faithful and ethical, they’re complete in that respect.

Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, evaṁ so tenaṅgena paripūro hoti.

A mendicant is faithful and ethical, but does not get internal serenity of heart. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart?’ When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect.

Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṁ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa. Tassa eko pādo omako lāmako. Evaṁ so tenaṅgena aparipūro assa. Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti.

A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’

Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṁ so tenaṅgena paripūro hotī”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.” That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi: “idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ— kintāhaṁ saddho ca assaṁ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti. Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa …pe… lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṁ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako, evaṁ so tenaṅgena aparipūro assa. Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṁ so tenaṅgena aparipūro hoti, tena taṁ aṅgaṁ paripūretabbaṁ ‘kintāhaṁ saddho ca assaṁ sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṁ so tenaṅgena paripūro hotīti.

Then, not long after the Buddha left, Venerable Nandaka said to the mendicants, “Just now, reverends, the Buddha revealed a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling: ‘Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, “How can I become faithful and ethical?” When a mendicant is faithful and ethical, they’re complete in that respect. A mendicant is faithful and ethical, but does not get internal serenity of heart. … They get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking: “How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?” When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.’

Pañcime, āvuso, ānisaṁsā kālena dhammassavane kālena dhammasākacchāya. Katame pañca? Idhāvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ayaṁ, āvuso, paṭhamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time. What five? Firstly, a mendicant teaches Dhamma to the mendicants that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. Whenever they do this, they become liked and approved by the Teacher, respected and admired. This is the first benefit …

Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Ayaṁ, āvuso, dutiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma. This is the second benefit …

Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati. Ayaṁ, āvuso, tatiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom. This is the third benefit …

Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā naṁ sabrahmacārī uttari sambhāventi: ‘addhā ayamāyasmā patto vā pajjati vā’. Ayaṁ, āvuso, catuttho ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, their spiritual companions esteem them more highly, thinking, ‘For sure this venerable has attained or will attain.’ This is the fourth benefit …

Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te taṁ dhammaṁ sutvā vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te taṁ dhammaṁ sutvā diṭṭhadhammasukhavihāraṁyeva anuyuttā viharanti. Ayaṁ, āvuso, pañcamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya. Ime kho, āvuso, pañca ānisaṁsā kālena dhammassavane kālena dhammasākacchāyā”ti.

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Hearing that teaching, they simply live happily in this life. This is the fifth benefit … These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.”