中部146经/难陀迦教诫经(六处品[15])

这是我亲身听闻到的：一时，世尊住在舍卫城祇树给孤独园。那时，大爱道瞿昙弥与约五百位比丘尼一同来到世尊处（比丘尼解释：受持具足戒的女性出家修行人）。来到后，向世尊礼拜，然后站在一旁。站在一旁的大爱道瞿昙弥对世尊说："尊者，愿世尊教导比丘尼们；尊者，愿世尊训诫比丘尼们；尊者，愿世尊为比丘尼们说法。"

当时，上座比丘们轮流教导比丘尼们。但尊者难陀迦不愿轮流教导比丘尼们。于是世尊对尊者阿难说："阿难，今天轮到谁去教导比丘尼们？" "世尊，所有人都已轮过了，只有这位难陀迦尊者不愿轮流教导比丘尼们。"

于是世尊对尊者难陀迦说："难陀迦，你去教导比丘尼们；难陀迦，你去训诫比丘尼们；婆罗门，你去为比丘尼们说法。" "是，世尊。"尊者难陀迦回答世尊后，在上午着衣持钵，进入舍卫城乞食。在舍卫城乞食完毕，饭后返回，带一位随从来到王园。

那些比丘尼们远远地看见尊者难陀迦走来。看见后，便准备好座位，摆好洗脚水。尊者难陀迦坐在准备好的座位上。坐下后洗脚。那些比丘尼们向尊者难陀迦礼拜后坐在一旁。尊者难陀迦对坐在一旁的比丘尼们说："诸姊妹，这将是一场问答式的开示。如果你们理解，就说'我们理解'；如果不理解，就说'我们不理解'。如果有人有疑问或不解，应该问我：'尊者，这是什么意思？这个道理是什么？'"

"尊者，我们对难陀迦尊者如此邀请我们提问感到非常高兴和满意。"

"诸姊妹，你们怎么看，眼是常还是无常？" "无常，尊者（无常解释：随时在变化，无法永恒存在，无法永远保持不变）。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" 

"诸姊妹，你们怎么看，耳是常还是无常？" "无常，尊者。" "鼻是常还是无常？" "无常，尊者。" "舌是常还是无常？" "无常，尊者。" "身是常还是无常？" "无常，尊者。" "意是常还是无常？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" "为什么？" "尊者，我们以前就已经如实地以正慧见到：'这六内处是无常的（六内处解释：六内处者：云何为六？答：一、眼内处。二、耳内处。三、鼻内处。四、舌内处。五、身内处。六、意内处。云何眼内处？答：若眼、于色，或已见，或今见，或当见；或彼同分；是名眼内处。耳鼻舌身意内处，随所应，当广说）。'" "很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，你们怎么看，色是常还是无常（色解释：物质事物，物质身体）？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" 

"诸姊妹，你们怎么看，声音是常还是无常？" "无常，尊者。" "香是常还是无常？" "无常，尊者。" "味是常还是无常？" "无常，尊者。" "触是常还是无常（六触解释：即是眼触、耳触、鼻触、舌触、身触、意触，六触解释，见第一百八十九章）？" "无常，尊者。" "法是常还是无常（法解释：即是法尘：法尘解释：六尘之一，法尘是意根所缘的境界，意根对前五根所缘的境界，分别好丑，而起善恶诸法，是名法尘。吾人日常动作，虽已过去，而前尘影事，忆念不忘，即是法尘的作用）？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" "为什么？" "尊者，我们以前就已经如实地以正慧见到：'这六外处是无常的（六外处解释：处为生长之义；可长养心、心所。为心、心所之所缘者有六，即色处、声处、香处、味处、触处、法处，称为六外处）。'" "很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，你们怎么看，眼识是常还是无常（眼识解释，见第一百八十八章；六识解释，见第一百八十八章）？" "无常，尊者。" "耳识是常还是无常？" "无常，尊者。" "鼻识是常还是无常？" "无常，尊者。" "舌识是常还是无常？" "无常，尊者。" "身识是常还是无常？" "无常，尊者。" "意识是常还是无常？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" "为什么？" "尊者，我们以前就已经如实地以正慧见到：'这六识蕴是无常的。'" "很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，就像正在燃烧的油灯，油是无常变异的，灯芯是无常变异的，火焰是无常变异的，光也是无常变异的。如果有人说：'正在燃烧的油灯的油是无常变异的，灯芯是无常变异的，火焰是无常变异的，但是它的光是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为那盏正在燃烧的油灯的油是无常变异的，灯芯是无常变异的，火焰是无常变异的，何况它的光更是无常变异的。"

"同样地，诸姊妹，如果有人说：'这六内处是无常的，但是通过六内处所感受的乐、苦或不苦不乐是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为每一种感受都是依缘而生的。随着缘的灭去，相应的感受也灭去。"

"很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，就像一棵高大茂盛的树，它的根是无常变异的，树干是无常变异的，枝叶是无常变异的，它的影子也是无常变异的。如果有人说：'这棵高大茂盛的树，它的根是无常变异的，树干是无常变异的，枝叶是无常变异的，但是它的影子是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为那棵高大茂盛的树，它的根是无常变异的，树干是无常变异的，枝叶是无常变异的，何况它的影子更是无常变异的。"

"同样地，诸姊妹，如果有人说：'这六外处是无常的，但是通过六外处所感受的乐、苦或不苦不乐是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为每一种感受都是依缘而生的。随着缘的灭去，相应的感受也灭去。"

"很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，就像一个熟练的屠夫或屠夫的学徒，用锋利的屠刀宰杀一头牛，他不伤及内部的肉体，不伤及外部的皮，只切断中间的筋骨和韧带。然后他用皮重新包裹那头牛，说：'这头牛还和原来一样，还和这块皮连在一起。'他说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为那个熟练的屠夫或屠夫的学徒，用锋利的屠刀宰杀一头牛，他不伤及内部的肉体，不伤及外部的皮，只切断中间的筋骨和韧带。然后他用皮重新包裹那头牛，即使他说：'这头牛还和原来一样，还和这块皮连在一起。'但实际上那头牛已经和那块皮分离了。"

"诸姊妹，我用这个比喻是为了说明含义。这里的含义是：'内部的肉体'是指六内处；'外部的皮'是指六外处；'中间的筋骨和韧带'是指贪爱执著；'锋利的屠刀'是指圣智慧，这种圣智慧能切断内在的烦恼、结缚和束缚。"

"诸姊妹，有七觉支（七觉支解释，见第六百五十九章），比丘通过修习、多修习这七觉支，能够以自己的智慧证得、实现、成就无漏心解脱、慧解脱（无漏解释：无烦恼；心解脱，慧解脱解释，见第七百九十八章），在现法中安住。哪七种呢？在此，诸姊妹，比丘修习念觉支，依止于远离、依止于离贪、依止于灭、趋向于舍。他修习择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...舍觉支，依止于远离、依止于离贪、依止于灭、趋向于舍。诸姊妹，这就是七觉支，比丘通过修习、多修习这七觉支，能够以自己的智慧证得、实现、成就无漏心解脱、慧解脱，在现法中安住。"

然后尊者难陀迦以这个教导教导那些比丘尼后，让她们离开说："诸姊妹，你们可以走了，时间到了。"于是那些比丘尼对尊者难陀迦的开示感到欢喜、随喜，从座位上起身，向尊者难陀迦礼拜，右绕后离开，来到世尊处。来到后，向世尊礼拜，然后站在一旁。世尊对站在一旁的比丘尼们说："比丘尼们，你们可以走了，时间到了。"于是那些比丘尼向世尊礼拜，右绕后离开。

那些比丘尼刚离开不久，世尊对比丘们说："比丘们，就像在十四日的布萨日（布萨解释：译曰净住，善宿，又曰长养。出家之法，每半月（十五日与廿九日或三十日），集众僧说戒经，使比丘住于净戒中。能长养善法，又在家之法，于六斋日持八戒而增长善法，谓之布萨。因而就所作之法，谓之说戒或八戒。就其功能则曰布萨），人们对月亮是亏还是满没有疑惑和疑问，因为那时月亮确实是亏的。同样地，比丘们，那些比丘尼对难陀迦的说法感到满意，但她们的理解还不完全。"

然后世尊对尊者难陀迦说："那么，难陀迦，明天你还要用同样的教导来教导那些比丘尼。"

"是，世尊。"尊者难陀迦回答世尊。

然后尊者难陀迦在第二天清晨着衣持钵，进入舍卫城乞食。在舍卫城乞食完毕，饭后返回，带一位随从来到王园。那些比丘尼们远远地看见尊者难陀迦走来。看见后，便准备好座位，摆好洗脚水。尊者难陀迦坐在准备好的座位上。坐下后洗脚。那些比丘尼们向尊者难陀迦礼拜后坐在一旁。尊者难陀迦对坐在一旁的比丘尼们说："诸姊妹，这将是一场问答式的开示。如果你们理解，就说'我们理解'；如果不理解，就说'我们不理解'。如果有人有疑问或不解，应该问我：'尊者，这是什么意思？这个道理是什么？'"

"尊者，我们对难陀迦尊者如此邀请我们提问感到非常高兴和满意。"

"诸姊妹，你们怎么看，眼是常还是无常？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" 

"诸姊妹，你们怎么看，耳是常还是无常？" "无常，尊者。" "鼻是常还是无常？" "无常，尊者。" "舌是常还是无常？" "无常，尊者。" "身是常还是无常？" "无常，尊者。" "意是常还是无常？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" "为什么？" "尊者，我们以前就已经如实地以正慧见到：'这六内处是无常的。'" "很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，你们怎么看，色是常还是无常？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" 

"诸姊妹，你们怎么看，声音是常还是无常？" "无常，尊者。" "香是常还是无常？" "无常，尊者。" "味是常还是无常？" "无常，尊者。" "触是常还是无常？" "无常，尊者。" "法是常还是无常？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" "为什么？" "尊者，我们以前就已经如实地以正慧见到：'这六外处是无常的。'" "很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，你们怎么看，眼识是常还是无常？" "无常，尊者。" "耳识是常还是无常？" "无常，尊者。" "鼻识是常还是无常？" "无常，尊者。" "舌识是常还是无常？" "无常，尊者。" "身识是常还是无常？" "无常，尊者。" "意识是常还是无常？" "无常，尊者。" "无常的是苦还是乐？" "是苦，尊者。" "对于无常、苦、变异之法，是否适合认为'这是我的，这是我，这是我的自我'？" "不，尊者。" "为什么？" "尊者，我们以前就已经如实地以正慧见到：'这六识蕴是无常的（六识蕴解释：即是六识，六识解释，见第一百八十八章）。'" "很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，就像正在燃烧的油灯，油是无常变异的，灯芯是无常变异的，火焰是无常变异的，光也是无常变异的。如果有人说：'正在燃烧的油灯的油是无常变异的，灯芯是无常变异的，火焰是无常变异的，但是它的光是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为那盏正在燃烧的油灯的油是无常变异的，灯芯是无常变异的，火焰是无常变异的，何况它的光更是无常变异的。"

"同样地，诸姊妹，如果有人说：'这六内处是无常的，但是通过六内处所感受的乐、苦或不苦不乐是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为每一种感受都是依缘而生的。随着缘的灭去，相应的感受也灭去。"

"很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，就像一棵高大茂盛的树，它的根是无常变异的，树干是无常变异的，枝叶是无常变异的，它的影子也是无常变异的。如果有人说：'这棵高大茂盛的树，它的根是无常变异的，树干是无常变异的，枝叶是无常变异的，但是它的影子是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为那棵高大茂盛的树，它的根是无常变异的，树干是无常变异的，枝叶是无常变异的，何况它的影子更是无常变异的。"

"同样地，诸姊妹，如果有人说：'这六外处是无常的，但是通过六外处所感受的乐、苦或不苦不乐是常、恒、永恒、不变异的。'这个人说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为每一种感受都是依缘而生的。随着缘的灭去，相应的感受也灭去。"

"很好，很好，诸姊妹！圣弟子就是应该如此如实地以正慧来看待。"

"诸姊妹，就像一个熟练的屠夫或屠夫的学徒，用锋利的屠刀宰杀一头牛，他不伤及内部的肉体，不伤及外部的皮，只切断中间的筋骨和韧带。然后他用皮重新包裹那头牛，说：'这头牛还和原来一样，还和这块皮连在一起。'他说得对吗？"

"不，尊者。"

"为什么？"

"尊者，因为那个熟练的屠夫或屠夫的学徒，用锋利的屠刀宰杀一头牛，他不伤及内部的肉体，不伤及外部的皮，只切断中间的筋骨和韧带。然后他用皮重新包裹那头牛，即使他说：'这头牛还和原来一样，还和这块皮连在一起。'但实际上那头牛已经和那块皮分离了。"

"诸姊妹，我用这个比喻是为了说明含义。这里的含义是：'内部的肉体'是指六内处；'外部的皮'是指六外处；'中间的筋骨和韧带'是指贪爱执著；'

锋利的屠刀'是指圣智慧，这种圣智慧能切断内在的烦恼、结缚和束缚。"

"诸姊妹，有七觉支，比丘通过修习、多修习这七觉支，能够以自己的智慧证得、实现、成就无漏心解脱、慧解脱，在现法中安住。哪七种呢？在此，诸姊妹，比丘修习念觉支，依止于远离、依止于离贪、依止于灭、趋向于舍。他修习择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...舍觉支，依止于远离、依止于离贪、依止于灭、趋向于舍。诸姊妹，这就是七觉支，比丘通过修习、多修习这七觉支，能够以自己的智慧证得、实现、成就无漏心解脱、慧解脱，在现法中安住。"

然后尊者难陀迦以这个教导教导那些比丘尼后，让她们离开说："诸姊妹，你们可以走了，时间到了。"于是那些比丘尼对尊者难陀迦的开示感到欢喜、随喜，从座位上起身，向尊者难陀迦礼拜，右绕后离开，来到世尊处。来到后，向世尊礼拜，然后站在一旁。世尊对站在一旁的比丘尼们说："比丘尼们，你们可以走了，时间到了。"于是那些比丘尼向世尊礼拜，右绕后离开。

那些比丘尼刚离开不久，世尊对比丘们说："比丘们，就像在十五日的布萨日，人们对月亮是亏还是满没有疑惑和疑问，因为那时月亮确实是满的。同样地，比丘们，那些比丘尼对难陀迦的说法感到满意，她们的理解也已经完全。比丘们，在那五百比丘尼中，最后证悟的那位也已经成为预流果（预流果解释：音译须陀洹、窣路多阿半那。新译预流，旧译入流。又译作逆流。此为最初之圣果，故称为初果，入流果解释，见第七百九十二章），不退转，必定趣向正觉。"

世尊说了这番话。那些比丘对世尊的话感到欢喜，随喜接受。

难陀迦教诫经完。

巴利语原版经文

MN.146/(4) Nandakovādasuttaṃ

　　 398. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca– “ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ kathan”ti.

　　 Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā”ti? “Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṃ pariyāyena. Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā”ti.

　　 Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi– “ovada, nandaka, bhikkhuniyo; anusāsa, nandaka, bhikkhuniyo; karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ kathan”ti. “Evaṃ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – “paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi– ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi– ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo– ‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti? “Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī”ti.

　　 399. “Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ bhante”. “Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante …pe… ghānaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “jivhā niccā vā aniccā vā”ti? “Aniccā, bhante”… “kāyo nicco vā anicco vā”ti? “Anicco, bhante”… “mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ– ‘itipime cha ajjhattikā āyatanā aniccā’”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 400. “Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ 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”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ– ‘itipime cha bāhirā āyatanā aniccā’”ti “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 401. “Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante …pe… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti”? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ– ‘itipime cha viññāṇakāyā aniccā’”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 402. “Seyyathāpi bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya– ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, 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 hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya– ‘cha khome ajjhattikā āyatanā aniccā; yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjass tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 403. “Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya– ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya– ‘cha khome bāhirā āyatanā aniccā. Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 404. “Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya– ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya– ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā”ti.

　　 “Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya. Ayamevettha attho; ‘antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantanan’ti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

　　 405. “Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti …pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

　　 406. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi– “gacchatha, bhaginiyo; kālo”ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca– “gacchatha, bhikkhuniyo; kālo”ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi– “seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahunojanassa kaṅkhā vā vimati vā– ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno candotveva hoti. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.

　　 407. Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – “tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti. “Evaṃ bhante”ti kho āyasmā nandako

　　 Bhagavato paccassosi. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – “paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo ‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti. “Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī”ti.

　　 408. “Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ bhante”. “Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante …pe… ghānaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… jivhā… kāyo… mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ– ‘itipime cha ajjhattikā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakass yathābhūtaṃ sammappaññāya passato”.

　　 409. “Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ 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”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ– ‘itipime cha bāhirā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 410. “Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante …pe… sotaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ– ‘itipime cha viññāṇakāyā aniccā’”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 411. “Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya– ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, 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 hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā pagevassa ābhā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya– ‘cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 412. “Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya– ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya– ‘cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

　　 413. “Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya– ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya– ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā”ti.

　　 “Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantanan’ti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

　　 414. “Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti …pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhi-sambojjhaṅgaṃ Bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

　　 415. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi– “gacchatha, bhaginiyo; kālo”ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca–“gacchatha, bhikkhuniyo; kālo”ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. 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 candotveva hoti; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimitā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Nandakovādasuttaṃ niṭṭhitaṃ catutthaṃ.