Three Characteristics of Dharma

An Eternal Now SG

At Savatthi. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, in such and such a dwelling a certain monk — newly ordained, not well known — is diseased, in pain, severely ill. It would be good if the Blessed One would visit the monk, out of sympathy for him."

Then the Blessed One, on hearing the word "newly ordained," on hearing the word "diseased," and realizing that the monk was not well known, went to him. The monk saw the Blessed One coming from afar and, on seeing him, stirred in his bed. Then the Blessed One said to him, "Enough, monk. Don't stir in your bed. There are these seats made ready. I will sit down there."

The Blessed One sat down on a seat made ready and said to the monk, "I hope you are getting better, monk. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing."

"I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening."

"Then I hope you have no anxiety, monk. I hope you have no anguish."

"Yes, lord, I do have not a small amount of anxiety, not a small amount of anguish."

"I hope you can't fault yourself with regard to your virtue."

"No, lord, I can't fault myself with regard to my virtue."

"Then what are you anxious about? What is your anguish?"

"I understand that the Blessed One has not taught the Dhamma with purity of virtue as its goal."

"If you understand that I have not taught the Dhamma with purity of virtue as its goal, then for what goal do you understand that I have taught the Dhamma?"

"I understand that the Blessed One has taught the Dhamma with total Unbinding through lack of clinging as its goal."

"Good, good, monk. It's good that you understand that I have taught the Dhamma with total Unbinding through lack of clinging as its goal, for I have taught the Dhamma with total Unbinding through lack of clinging as its goal.

"What do you think, monk: Is the eye constant or inconstant?

"Inconstant, lord."

"And is that which is inconstant easeful or stressful?"

"Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"...Is the ear constant or inconstant?" "Inconstant, lord."...

"...Is the nose constant or inconstant?" "Inconstant, lord."...

"...Is the tongue constant or inconstant?" "Inconstant, lord."...

"...Is the body constant or inconstant?" "Inconstant, lord."...

"What do you think, monk: Is the intellect constant or inconstant?"

"Inconstant, lord."

"And is that which is inconstant easeful or stressful?"

"Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the intellect. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

That is what the Blessed One said. Gratified, the monk delighted in the Blessed One's words. And while this explanation was being given, the mind of that monk, through no clinging,[1] was fully released from fermentations.

An Eternal Now SG

"I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening."

"Then I hope you have no anxiety, monk. I hope you have no anguish."

"Yes, lord, I do have not a small amount of anxiety, not a small amount of anguish."

"I hope you can't fault yourself with regard to your virtue."

"No, lord, I can't fault myself with regard to my virtue."

"Then what are you anxious about? What is your anguish?"

"I understand that the Blessed One has not taught the Dhamma with purity of virtue as its goal."

"If you understand that I have not taught the Dhamma with purity of virtue as its goal, then for what goal do you understand that I have taught the Dhamma?"

"I understand that the Blessed One has taught the Dhamma with the fading of passion as its goal."

"Good, good, monk. It's good that you understand that I have taught the Dhamma with the fading of passion as its goal, for I have taught the Dhamma with the fading of passion as its goal.

"What do you think, monk: Is the eye constant or inconstant?

"Inconstant, lord."

"And is that which is inconstant easeful or stressful?"

"Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"...Is the ear constant or inconstant?" "Inconstant, lord."...

"...Is the nose constant or inconstant?" "Inconstant, lord."...

"...Is the tongue constant or inconstant?" "Inconstant, lord."...

"...Is the body constant or inconstant?" "Inconstant, lord."...

"What do you think, monk: Is the intellect constant or inconstant?"

"Inconstant, lord."

"And is that which is inconstant easeful or stressful?"

"Stressful, lord."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

That is what the Blessed One said. Gratified, the monk delighted in the Blessed One's words. And while this explanation was being given, there arose in the monk the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

An Eternal Now SG

Translator's note: In the following translation, the passage in braces { } is contained in the Thai edition of the Pali canon, but not in the PTS edition.

Then Ven. Punna went to the Blessed One and on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, "It would be good if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, & resolute."

"There are, Punna, forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk relishes them, welcomes them, and remains fastened to them, then in him — relishing them, welcoming them, and remaining fastened to them — there arises delight. From the origination of delight, I tell you, comes the origination of suffering and stress.

"There are sounds cognizable via the ear... aromas cognizable by the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body...

"There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk relishes them, welcomes them, and remains fastened to them, then in him — relishing them, welcoming them, and remaining fastened to them — there arises delight. From the origination of delight, I tell you, comes the origination of suffering and stress.

"There are forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk does not relish them, welcome them, or remain fastened to them, then in him — not relishing them, not welcoming them, not remaining fastened to them — there arises no delight. From the cessation of delight, I tell you, comes the cessation of suffering and stress.

"There are sounds cognizable via the ear... aromas cognizable by the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body...

"There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk does not relish them, welcome them, or remain fastened to them, then in him — not relishing them, not welcoming them, not remaining fastened to them — there arises no delight. From the cessation of delight, I tell you, comes the cessation of suffering and stress. {By this means, Punna, you are not far from this doctrine and discipline."

When this was said, a certain monk said to the Blessed One, "Here is where I am ill at ease, lord, for I don't discern, as they actually are present, the origination, the passing away, the allure, the drawback, and the escape from the six spheres of contact."

"Then what do you think, monk. Do you regard that 'The eye is not mine. It is not my self. It is not what I am'?"

"Yes, lord."

"Very good, monk. When it is well-seen by you with right discernment that 'The eye is not mine. It is not my self. It is not what I am,' then the first sphere of contact will be abandoned by you, for the sake of no further becoming in the future.

"Do you regard that 'The ear is not mine... The nose is not mine... The tongue is not mine... The body is not mine...

"Do you regard that 'The intellect is not mine. It is not my self. It is not what I am'?"

"Yes, lord."

"Very good, monk. When it is well-seen by you with right discernment that 'The intellect is not mine. It is not my self. It is not what I am,' then the sixth sphere of contact will be abandoned by you, for the sake of no further becoming in the future.}

"Well then, Punna. Now that I have instructed you with a brief instruction, in which country are you going to live?"

"Lord, there is a country called Sunaparanta. I am going to live there."

"Punna, the Sunaparanta people are fierce. They are rough. If they insult and ridicule you, what will you think?"

"If they insult and ridicule me, I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with their hands.' That is what I will think, O Blessed One. That is what I will think, O One Well-gone."

"But if they hit you with their hands, what will you think?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a clod.'..."

"But if they hit you with a clod...?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a stick.'..."

"But if they hit you with a stick...?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a knife.'..."

"But if they hit you with a knife...?"

"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't take my life with a sharp knife.'..."

"But if they take your life with a sharp knife...?"

"If they take my life with a sharp knife, I will think, 'There are disciples of the Blessed One who — horrified, humiliated, and disgusted by the body and by life — have sought for an assassin, but here I have met my assassin without searching for him.' [1] That is what I will think, O Blessed One. That is what I will think, O One Well-gone."

"Good, Punna, very good. Possessing such calm and self-control you are fit to dwell among the Sunaparantans. Now it is time to do as you see fit."

Then Ven. Punna, delighting and rejoicing in the Blessed One's words, rising from his seat, bowed down to the Blessed One and left, keeping him on his right side. Setting his dwelling in order and taking his robe and bowl, he set out for the Sunaparanta country and, after wandering stage by stage, he arrived there. There he lived. During that Rains retreat he established 500 male and 500 female lay followers in the practice, while he realized the three knowledges and then attained total (final) Unbinding.

Then a large number of monks went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, "Lord, the clansman named Punna, whom the Blessed One instructed with a brief instruction, has died. What is his destination? What is his future state?"

"Monks, the clansman Punna was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. The clansman Punna is totally unbound."

—Thag 14.1

This may not be life affirming in the American sense of the word, but it does affirm that the arahants have awakened to a release that transcends life and death. And that is the whole point of Dhamma practice. If there were nothing more important than life, then life itself would be pointless.

An Eternal Now SG

At Savatthi. "For a monk practicing the Dhamma in accordance with the Dhamma, what accords with the Dhamma is this: that he keep focused on not-self with regard to form, that he keep focused on not-self with regard to feeling, that he keep focused on not-self with regard to perception, that he keep focused on not-self with regard to fabrications, that he keep focused on not-self with regard to consciousness. As he keeps focusing on not-self with regard to form... feeling... perception... fabrications... consciousness, he comprehends form... feeling... perception... fabrications... consciousness. As he comprehends form... feeling... perception... fabrications... consciousness, he is totally released from form... feeling... perception... fabrications... consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress."

An Eternal Now SG

Something I updated in http://awakeningtoreality.blogspot.com/2011/10/anatta-not-self-or-no-self.html

Bahiya Sutta said, "Then, Bahiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bahiya, there is no you in terms of that. When there is no you in terms of that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."

An Eternal Now SG

At Savatthi. There Ven. Ananda addressed the monks, "Friend monks!"

"Yes, friend," the monks responded to him.

Ven. Ananda said, "Friends, Ven. Punna Mantaniputta was very helpful to us when we were newly ordained. He exhorted us with this exhortation:

"'It's with possessiveness, friend Ananda, that there is "I am," not without possessiveness. And through possessiveness of what is there "I am," not without possessiveness? Through possessiveness of form there is "I am," not without possessiveness. Through possessiveness of feeling... perception... fabrications... Through possessiveness of consciousness there is "I am," not without possessiveness.

"'Just as if a young woman — or a man — youthful, fond of adornment, contemplating the image of her face in a mirror, pure & bright, or in a bowl of clear water, would look with possessiveness, not without possessiveness. In the same way, through possessiveness of form there is "I am," not without possessiveness. Through possessiveness of feeling... perception... fabrications... Through possessiveness of consciousness there is "I am," not without possessiveness.

"'What do you think, friend Ananda — Is form constant or inconstant?'

"'Inconstant, friend.'

"'And is that which is inconstant easeful or stressful?'

"'Stressful, friend.'

"'And is it fitting to regard what is inconstant, stressful, subject to change as: "This is mine. This is my self. This is what I am"?'

"'No, friend.'

"'... Is feeling constant or inconstant?'

"'Inconstant, friend.'...

"'... Is perception constant or inconstant?'

"'Inconstant, friend.'....

"'... Are fabrications constant or inconstant?'

"'Inconstant, friend.'...

"'What do you think, friend Ananda — Is consciousness constant or inconstant?'

"'Inconstant, friend.'

"'And is that which is inconstant easeful or stressful?'

"'Stressful, friend.'

"'And is it fitting to regard what is inconstant, stressful, subject to change as: "This is mine. This is my self. This is what I am"?'

"'No, friend.'

"'Thus, friend Ananda, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: "This is not mine. This is not my self. This is not what I am."

"'Any feeling whatsoever....

"'Any perception whatsoever....

"'Any fabrications whatsoever....

"'Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: "This is not mine. This is not my self. This is not what I am."

"'Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Through disenchantment, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, "Fully released." He discerns that "Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world."'

"Friends, Ven. Punna Mantaniputta was very helpful to us when we were newly ordained. He exhorted us with this exhortation. And when I had heard this Dhamma-explanation from Ven. Punna Mantaniputta, I broke through to the Dhamma."

An Eternal Now SG

"In seeing six rewards, it's enough motivation for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? 'All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to Unbinding. My fetters[1] will go to their abandoning. I'll be endowed with the foremost qualities of the contemplative life.'

"In seeing these six rewards, it's enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception."

"In seeing six rewards, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? 'The perception of disenchantment[1] will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I'll become one who sees peace in Unbinding. My obsessions[2] will go to their destruction. I'll be one who has completed his task. The Teacher will have been served with good will.'

"In seeing these six rewards, it's enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception."

An Eternal Now SG

I have heard that on one occasion the Blessed One was staying near Savatthi, at Jeta's Grove, Anathapindika's monastery. Then Mahapajapati Gotami, together with about 500 other nuns, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him, "Exhort the nuns, lord. Instruct the nuns, lord. Give the nuns a talk on Dhamma."

Now at that time the elder monks were taking turns in exhorting the nuns, but Ven. Nandaka didn't want to exhort the nuns when his turn came. So the Blessed One addressed Ven. Ananda: "Ananda, whose turn is it to exhort the nuns today?"

"Lord, everyone has taken his turn [1] in exhorting the nuns, except for Ven. Nandaka, here, who doesn't want to exhort the nuns when his turn comes."

Then the Blessed One addressed Ven. Nandaka: "Exhort the nuns, Nandaka. Instruct the nuns, Nandaka. Give the nuns a talk on Dhamma, brahman."

"As you say, lord," Ven. Nandaka replied. Then, early in the morning, having put on his robes and carrying his bowl & outer robe, he went into Rajagaha for alms. After his meal, on returning from his alms round, he went with a companion to Rajaka Park. The nuns saw him coming from afar and, on seeing him, arranged a seat and set out water for his feet. Ven. Nandaka sat down on the arranged seat and washed his feet. The nuns bowed down to him and sat to one side.

As they were sitting there, Ven. Nandaka said to them: "This will be a question-response talk, sisters. Where you understand, you should say, 'We understand.' Where you don't, you should say, 'We don't understand.' Where you are doubtful or perplexed, you should question me in response: 'How is this, venerable sir? What is the meaning of this?'"

"Venerable sir, we are gratified & delighted that you invite us in this way."

"So then, sisters, what do you think: Is the eye constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir."

"... Is the ear constant or inconstant?" "Inconstant, venerable sir." ...

"... Is the nose constant or inconstant?" "Inconstant, venerable sir." ...

"... Is the tongue constant or inconstant?" "Inconstant, venerable sir." ...

"... Is the body constant or inconstant?" "Inconstant, venerable sir." ...

"What do you think, sisters: Is the intellect constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir. Why is that? Because we have already seen it well as it actually is, with right discernment, that these six internal media are inconstant."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Now what do you think, sisters: Are forms constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir."

"... Are sounds constant or inconstant?" "Inconstant, venerable sir." ...

"... Are aromas constant or inconstant?" "Inconstant, venerable sir." ...

"... Are flavors constant or inconstant?" "Inconstant, venerable sir." ...

"... Are tactile sensations constant or inconstant?" "Inconstant, venerable sir." ...

"What do you think, sisters: Are ideas constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir. Why is that? Because we have already seen it well as it actually is, with right discernment, that these six external media are also inconstant."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Now what do you think, sisters: Is eye-consciousness constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir."

"... Is ear-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"... Is nose-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"... Is tongue-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"... Is body-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"What do you think, sisters: Is intellect-consciousness constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir. Why is that? Because we have already seen it well as it actually is, with right discernment, that these six consciousness-groups, too, are inconstant."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Just as when the oil in a burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, its light is inconstant & subject to change. If someone were to say, 'The oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, but as for its light, that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"

"No, venerable sir. Why is that? Because the oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, so how much more should its light be inconstant & subject to change."

"In the same way, sisters, if someone were to say, 'My six internal media are inconstant, but what I experience based on the six internal media — pleasure, pain, or neither pleasure nor pain — that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"

"No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Just as when the root of a great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, its shadow is inconstant & subject to change. If someone were to say, 'The root of that great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, but as for its shadow, that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"

"No, venerable sir. Why is that? Because the root of that great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, so how much more should its shadow be inconstant & subject to change."

"In the same way, sisters, if someone were to say, 'My six external media are inconstant, but what I experience based on the six internal media — pleasure, pain, or neither pleasure nor pain — that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"

"No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Just as if a skilled butcher or butcher's apprentice, having killed a cow, were to carve it up with a sharp carving knife so that — without damaging the substance of the inner flesh, without damaging the substance of the outer hide — he would cut, sever, & detach only the skin muscles, connective tissues, & attachments in between. Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, if he were to say that the cow was joined to the skin just as it had been: would he be speaking rightly?"

"No, venerable sir. Why is that? Because if the skilled butcher or butcher's apprentice, having killed a cow, were to ... cut, sever, & detach only the skin muscles, connective tissues, & attachments in between; and ... having covered the cow again with that very skin, then no matter how much he might say that the cow was joined to the skin just as it had been, the cow would still be disjoined from the skin."

"This simile, sisters, I have given to convey a message. The message is this: The substance of the inner flesh stands for the six internal media; the substance of the outer hide, for the six external media. The skin muscles, connective tissues, & attachments in between stand for passion & delight. And the sharp knife stands for noble discernment — the noble discernment that cuts, severs, & detaches the defilements, fetters, & bonds in between.

"Sisters, there are these seven factors for awakening [2] through whose development & pursuit a monk enters & remains in the fermentation-free awareness-release & discernment-release,[3] having directly known & realized them for himself right in the here & now. Which seven? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening ... persistence as a factor for awakening ... rapture as a factor for awakening ... serenity as a factor for awakening ... concentration as a factor for awakening ... equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. These are the seven factors for awakening through whose development & pursuit a monk enters & remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now."

Then, having exhorted the nuns with this exhortation, Ven. Nandaka dismissed them, saying, "Go, sisters. The time has come." The nuns, delighting in and approving of Ven. Nandaka's exhortation, got up from their seats, bowed down to him, circumambulated him — keeping him to the right — and went to the Blessed One. On arrival, having bowed down to the Blessed One, they stood to one side. As they were standing there, the Blessed One said to them, "Go, nuns. The time has come." So the nuns, having bowed down to the Blessed One, circumambulated him — keeping him to the right — and departed.

Then not long after the nuns' departure the Blessed One addressed the monks: "Monks, just as on the uposatha day of the fourteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it is clearly lacking; [4] in the same way, even though the nuns are gratified with Nandaka's Dhamma-teaching, their resolves have not yet been fulfilled." So he addressed Ven. Nandaka: "In that case, Nandaka, exhort the nuns again tomorrow with the exact same exhortation."

"As you say, lord," Ven. Nandaka replied. Then, after the night had passed, early in the morning, having put on his robes and carrying his bowl & outer robe, he went into Rajagaha for alms ... [as before, from "Then the Blessed One addressed Ven. Nandaka" up to:]

Then not long after the nuns' departure the Blessed One addressed the monks: "Monks, just as on the uposatha day of the fifteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it is clearly full; in the same way, the nuns are gratified with Nandaka's Dhamma-teaching, and their resolves have been fulfilled. Of these 500 nuns, the most backward is a stream-winner, not destined for the planes of deprivation, headed to self-awakening for sure."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.