Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
There was then such an assembly of great nun disciples staying in the King’s Park of Śrāvastī that included nuns named Cundā, Meṇḍa, Mārabha, Pālācārā, Āḷavikā, Kṣemā, Namati, Kṛśa Gautamī, Utpalāvarṇā, and Mahāprajāpatī. There were other nuns in addition to these staying at the King’s Park.
The nun Mahāprajāpatī paid a visit to the Buddha while surrounded by five hundred nuns. She bowed her head at his feet and withdrew to sit to one side. The Buddha then taught, instructed, edified, and gladdened Mahāprajāpatī with a Dharma talk. Having taught, instructed, edified, and gladdened her with a Dharma talk in various ways, she was dismissed and withdrew. He said, “Nun, this is a good time for you to depart.”
Hearing what the Buddha taught, the nun Mahāprajāpatī rejoiced and felt glad. She then bowed and departed.
When he knew Mahāprajāpatī was gone, the Bhagavān told the monks, “Now that I’m advanced in years, I don’t have the ability anymore to teach Dharma to the nuns. Those of you in the assembly of monks who today are senior elders should instruct the nuns.”
The monks accepted the Bhagavān’s instruction, and they took turns instructing the nuns until it was Nanda’s turn to do so. When it came to his turn, they would go to Nanda, but he didn’t want to instruct them.
The nun Mahāprajāpatī then went to the Bhagavān with five hundred nuns surrounding her. She bowed her head at his feet … up to … having heard the Dharma, she rejoiced and felt glad. She then bowed and departed.
Once he knew that Mahāprajāpatī was gone, the Bhagavān asked Venerable Ānanda, “Who’s turn is it to instruct the nuns?”
Venerable Ānanda said to the Buddha, “Bhagavān, the senior monks have been taking their turns instructing the nuns. It’s Nanda’s turn, but Nanda doesn’t want to instruct them.”
The Bhagavān told Nanda, “You should instruct the nuns and teach the Dharma for them. Why is that? I instructed the nuns myself, and you should do the same as well. I taught the Dharma for the nuns, and you should do the same as well.”
Nanda then silently accepted this instruction.
When the night had passed, Nanda put on his robe and took his bowl into Śrāvastī to solicit alms early in the morning. After he had eaten, he returned to the monastery, put away his robe and bowl, and washed his feet. He then went to his room and sat in meditation.
When he roused from meditation, he put on his outer robe and led another monk to the King’s Park. When they saw Venerable Nanda coming from a distance, the nuns quickly prepared seats. They invited him to have a seat and bowed to him respectfully once he had sat down. They then withdrew to sit at one side.
Venerable Nanda said to the nuns, “Sisters, you should question me as I teach the Dharma for you now. Those of you who understand should say, ‘Understood.’ If you don’t understand, then you should say, ‘I don’t understand.’ If you do understand the meaning of what I say, then you should accept and keep it well. If you don’t understand it, you should question me again, and I will explain it for you.”
The nuns said to Venerable Nanda, “Today, we will listen to the venerable’s teaching. To have us ask questions, tell us, ‘If any of you don’t understand yet, you may ask questions now. If you’ve understood, then say, “Understood.” Those of you who don’t yet understand say, “I don’t understand.” Those who’ve understood what I said should accept and keep it. Those who haven’t yet understood should question me again.’ We’ll be very happy to hear this, and those of us who don’t yet understand your meaning will ask questions today.”
Venerable Nanda asked the nuns, “How is it, sisters? When you observe the inner sense field of the eye, is it self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“When you observe the inner sense field of the ear … nose … tongue … body … mind, is it self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda. Why is that? Venerable Nanda, we have truly known and seen about these things: ‘There is no self observed in the six inner sense fields.’ We have come to understand in this way that the six inner sense fields are not self.”
Venerable Nanda told the nuns, “Good, sisters! Good! You should understand it in this way, ‘There is no self observed in the six inner sense fields.’ Nuns, is the outer sense field of form self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“Is the outer sense field of sound … odor … flavor … touch … idea self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda. Why is that? Venerable Nanda, we have truly observed that there is no self in the six outer sense fields. We always come to understand in this way that the six outer sense fields are not self.’”
Venerable Nanda praised the nuns, “Good, good! You should observe this subject in this way: ‘There is no self [observed] in the six outer sense fields.’ If visual awareness arises as a result of the eye and forms, is that visual awareness self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“If the ear … nose … tongue … body … mind and ideas produce mental awareness, is that mental awareness self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda. Why is that? We have truly observed that there is no self in these six groups of awareness. We also always come to understand in this way that the six groups of awareness are truly not self.”
Venerable Nanda told the nuns, “Good, sisters! Good! You should observe this subject in this way, ‘There truly is no self [observed] in the six groups of awareness.’ When visual awareness arises as a result of the eye and forms and all three come together to produce a contact, is that contact self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“When the ear … nose … tongue … body … mind and ideas produce mental awareness and all three come together to produce a contact, is that contact self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda. Why is that? We have truly observed that there is no self in these six groups of contact. We also always come to understand in this way that the six contacts are truly not self.”
Venerable Nanda told the nuns, “Good, good! You should observe this subject in this way, ‘There truly is no self [observed] in the six groups of contact.’ When visual awareness arises as a result of the eye and forms and all three come together to produce a contact, a feeling is conditioned by that contact. Is the feeling conditioned by that contact self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“When the ear … nose … tongue … body … mind and ideas produce mental awareness and all three come together to produce a contact, a feeling is conditioned by that contact. Is the feeling conditioned by that contact self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda. Why is that? We’ve already truly observed that there is no self in these six groups of feeling. We also always come to understand in this way that these six groups of feeling are truly not self.”
Venerable Nanda said to the nuns, “Good, good! You should observe this subject in this way: ‘There truly is no self [observed] in these six groups of feeling.’ When visual awareness arises as a result of the eye and forms and all three come together to produce a contact, that contact conditions a conception. Is that conception self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“When the ear … nose … tongue … body … mind and ideas produce mental awareness and all three come together to produce a contact, that contact conditions a conception. Is that conception self, other than self, or either present in the other?”
They answered, “No, Venerable Nanda. Why is that? We have already truly observed that there is no self in these six groups of conception. We also always come to understand in this way that the six groups of conception truly are not self.”
Venerable Nanda said to the nuns, “Good, good! You should observe this subject in this way: ‘There truly is no self [observed] in these six groups of conception.’ When visual awareness arises as a result of the eye and forms and all three come together to produce a contact, that contact conditions an intention. Is that intention self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“When the ear … nose … tongue … body … mind and ideas produce mental awareness and all three come together to produce a contact, that contact conditions an intention. Is that intention self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda. Why is that? We have already truly observed that there is no self in these six groups of intention. We also always come to understand in this way that these six groups of intention truly are not self.”
Venerable Nanda said to the nuns, “Good, good! You should observe this subject in this way: ‘There truly is no self [observed] in these six groups of intention.’ When visual awareness arises as a result of the eye and forms and all three come together to produce a contact, that contact conditions a craving. Is that craving self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda.”
“When the ear … nose … tongue … body … mind and ideas produce mental awareness and all three come together to produce a contact, that contact conditions a craving. Is that craving self, other than self, or are either present in the other?”
They answered, “No, Venerable Nanda. Why is that? We have already truly observed that there is no self in these six groups of craving. We also always come to understand in this way that these six groups of craving truly are not self.”
Venerable Nanda said to the nuns, “Good, good! You should observe this subject in this way: ‘There truly is no self [observed] in these six groups of craving.’ Sisters, it’s just as oil and a wick are the reasons that a lamp can be lit. That oil is impermanent. The wick, flame, and container are impermanent, too. Suppose someone says, ‘Without the oil, wick, flame, or container, there is a basis that produces the lamp’s light, which is permanent, eternal, lasting, and unchanging’? Would that speaker be speaking correctly?”
They answered, “No, Venerable Nanda. Why is that? The oil, wick, and container are conditions for the burning lamp. That oil, wick, and container are all impermanent. If there were no oil, wick, or container, the basis for the lamp’s light would as a result cease, stop, disappear, and cool in truth.”
“So it is, sisters. These six inner sense fields are impermanent. Suppose someone says, ‘These six inner sense fields are conditions that give rise to joy and happiness, which are permanent, eternal, lasting, unchanging, and secure.’ Would they be speaking correctly?”
They answered, “No, Venerable Nanda. Why is that? We have already truly observed how this or that thing is a condition that produces this or that other thing. When this or that condition ceases, then this or that thing it produced also would as a result cease, stop, disappear, and cool in truth.”
Venerable Nanda said to the nuns, “Good, good! Nuns, you should examine this subject in this way: ‘This or that thing is a condition that produces this or that other thing. When this or that condition ceases, then this or that thing it produced also would as a result cease, stop, disappear, and cool in truth.’ Sisters, take the example of a large tree with impermanent branches, limbs, leaves, and roots. All of its branches, limbs, and leaves are impermanent. Suppose someone says, ‘Without that tree’s branches, limbs, and leaves, its shadow is permanent, eternal, unchanging, and secure.’ Would they be speaking correctly?”
They answered, “No, Venerable Nanda. Why is that? That large tree’s branches, limbs, leaves, and roots are impermanent. Given that its branches, limbs, and leaves are impermanent, the basis for the tree’s shadow doesn’t exist at all without those roots, branches, limbs, or leaves.”
“Sisters, the conditions of the six outer senses are impermanent. Suppose someone says, ‘These six outer sense fields are conditions that give rise to joy and happiness, which are permanent, eternal, lasting, unchanging, and secure.’ Would they be speaking correctly?”
They answered, “No, Venerable Nanda. Why is that? We have already truly observed this subject: ‘This or that thing is a condition that produces this or that other thing. When this or that condition ceases, then this or that thing it produced also would as a result cease, stop, disappear, and cool in truth.’”
Venerable Nanda said to the nuns, “Good, good! Nuns, you should observe this subject in this way: ‘This or that thing is a condition that produces this or that other thing. When this or that condition ceases, then this or that thing it produced also would as a result cease, stop, disappear, and cool in truth.’
“Sisters, listen and I will tell a parable. Wise people use parables to understand things. Suppose a skilled cattle butcher or butcher’s apprentice takes a sharp knife in hand and slaughters a cow. He takes the opportunity to skin it without damaging the flesh inside or the skin on the outside. He then cuts apart its limbs, joints, tendons, and bones. Afterward, he covers it with the hide again. Suppose someone says, ‘Both the hide and meat of this cow are whole and not separated.’ Would they be speaking correctly?”
They answered, “No, Venerable Nanda. Why is that? That skilled cattle butcher or butcher’s apprentice took a sharp knife in hand … took the opportunity to skin it without damaging its hide or flesh. He cuts all its limbs, joints, tendons, and bones. Afterward, he puts the hide back over it. The hide and meat has been separated. It’s not unseparated.”
“Sisters, now I will explain the meaning of this parable that I’ve told. The cow is a metaphor for the crude form of a person’s body … and so on as in the Serpent’s Basket Sūtra …”
“The meat refers to the six inner sense fields. The outer hide refers to the six outer sense fields. The cow butcher refers to the training and seeing the path. The tendons and bones inside the hide and meat refer to both greed and delight. The sharp knife refers to sharp wisdom. A well-versed noble disciple cuts out all the bonds, fetters, tendencies, afflictions, higher afflictions, and obstructions with this sharp knife of wisdom.
“Therefore, sisters, you should train in this way: ‘I should not feel attached to pleasurable things to eliminate greed. I should not feel dislike for unlikable things to eliminate dislike. I should not be deluded by deluding things to eliminate delusion. I will observe the arising and ceasing of the five acquired aggregates. I will observe the formation and destruction of the six contacts of the sense fields. I will fix my mind well to the four abodes of mindfulness. I will abide in the seven factors of awakening. Having cultivated the seven factors of awakening, my mind won’t be conditioned by attachment to the contaminants of desire, and then my mind will be liberated … my mind won’t be conditioned by attachment to the contaminants of existence, and then my mind will be liberated … my mind won’t be conditioned by attachment to the contaminants of ignorance, and then my mind will be liberated.’ Sisters, you should train in this way.
Venerable Nanda then taught, instructed, edified, and gladdened the nuns with a Dharma talk. After teaching, instructing, edifying, and gladdening them, he got up from his seat and departed. The nun Mahāprajāpatī then went to the Buddha while surrounded by those five hundred nuns. She bowed her head at his feet and withdrew to stand to one side … She then bowed to the Buddha and departed.
Once he knew that the nun Mahāprajāpatī was gone, the Bhagavān told the monks, “Suppose a group of people were looking at the moon shining on the fourteenth day of the month. Someone asks, ‘Is it full, or is it not full yet?’ They should know that the moon isn’t completely full yet. In the same way, that good man Nanda has properly instructed and taught those five hundred nuns, but their liberation is not yet complete. Still, when these nuns reach the end of their lives, they’ll be reborn in this world again without cutting a single bond.”
The Bhagavān then told Nanda, “Teach the Dharma to the nuns again.”
Venerable Nanda silently accepted this instruction. Early in the morning, he [put on his robe and] took his bowl to the city to solicit alms … He went to the King’s Park, prepared a seat, and sat down. He then taught, instructed, edified, and gladdened the nuns with a Dharma talk. After teaching, instructing, edifying, and gladdening them, he got up from his seat and departed. The nun Mahāprajāpatī at another time went to the Buddha while surrounded by five hundred nuns. She bowed her head at his feet … She then bowed to him and departed.
When he knew that the nun Mahāprajāpatī was gone, the Bhagavān told the monks, “Just as no one doubts that the moon is full on the fifteenth of the month, the moon is still completely full. In this way, that good man Nanda properly instructed and taught the nuns, and they are completely liberated now. When their lives end, no one will say that they have traveled to another destination. It should be known that their suffering will end.” This was the Bhagavān’s prediction that those five hundred nuns would receive the best fruit.
After he spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved.