Theravadan

From: Pali, Bhikkhu Ānandajoti

9. Nandattheravatthu1.9 The Story about the Elder Nanda Nandattheravatthu

Yathā agāranti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ nandaṃ ārabbha kathesi.“Just as the rain can penetrate,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to venerable Nanda.

Satthā hi pavattitavaradhammacakko rājagahaṃ gantvā veḷuvane viharanto – “ puttaṃ me ānetvā dassethā ” ti suddhodanamahārājena pesitānaṃ sahassasahassaparivārānaṃ dasannaṃ dūtānaṃ sabbapacchato gantvā arahattappattena kāḷudāyittherena gamanakālaṃ ñatvā maggavaṇṇaṃ vaṇṇetvā vīsatisahassakhīṇāsavaparivuto kapilapuraṃ nīto ñātisamāgame pokkharavassaṃ atthuppattiṃ katvā vessantarajātakaṃ (jā.2.22.1655 ādayo) kathetvā punadivase piṇḍāya paviṭṭho,“ uttiṭṭhe nappamajjeyyā ” ti (dha. pa.168) gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā,“ dhammañcare ” ti (dha. pa.169) gāthāya mahāpajāpatiṃ sotāpattiphale,For after the Teacher had set in motion the glorious Wheel of the Dhamma, he went forth to Rājagaha and took up his residence at Veḷuvana. Thereupon his father, the great king Suddhodana, sent ten ambassadors to him, one after the other, each with a retinue of a thousand men, saying to them: “Fetch my son here and show him to me before my face.” After nine ambassadors had gone there, attained Arahatship, and failed to return, Elder Kāḷa Udāyī went there and attained Arahatship. And knowing that it was the proper time for the Teacher to go, he described the beauties of the journey and conducted the Teacher with his retinue of twenty thousand Arahats to Kapilapura. And there, in the company of his kinsfolk, the Teacher, taking a shower of rain for his text, related the Birth Story about Vessantara. On the following day he entered the city for alms. By the recitation of the verse: “One should strive and not be heedless,” he established his father in the fruition of Stream-entry; and by the recitation of the verse: “One should live by Dhamma,”

rājānañca sakadāgāmiphale patiṭṭhāpesi. Bhattakiccāvasāne pana rāhulamātuguṇakathaṃ nissāya candakinnarījātakaṃ (jā.1.14.18 ādayo) kathetvāhe established Mahā Pajāpatī in the fruition of Stream-entry and his father in the fruition of Once-returning. And at the end of the meal, with reference to the praise bestowed on him by the mother of Rāhula, he related the Birth Story about the Kinnara Canda.

tato tatiyadivase nandakumārassa abhisekagehappavesanavivāhamaṅgalesu pavattamānesu piṇḍāya pavisitvā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā uṭṭhāyāsanā pakkamanto nandakumārassa hatthato pattaṃ na gaṇhi.On the following day, while the ceremonies of Prince Nanda’s consecration, house-warming, and marriage were in progress, the Teacher entered the house for alms, placed his bowl in Prince Nanda’s hands, and wished him good luck. Then, rising from his seat, he departed without taking his bowl from the hands of the prince. Out of reverence for the Realised One,

Sopi tathāgatagāravena “ pattaṃ vo, bhante, gaṇhathā ” ti vattuṃ nāsakkhi.Prince Nanda did not dare say: “Venerable Sir, receive your bowl,” but thought within himself: “He will take his bowl at the head of the stairs.” But even when the Teacher reached the head of the stairs,

Evaṃ pana cintesi – “ sopānasīse pattaṃ gaṇhissatī ” ti. Satthā tasmimpi ṭhāne na gaṇhi. Itaro “ sopānapādamūle gaṇhissatī ” ti cintesi.he did not take his bowl. Thought Nanda: “He will take his bowl at the foot of the stairs.” But the Teacher did not take his bowl even there. Thought Nanda: “He will take his bowl in the palace court.”

Satthā tatthāpi na gaṇhi. Itaro “ rājaṅgaṇe gaṇhissatī ” ti cintesi. Satthā tatthāpi na gaṇhi.But the Teacher did not take his bowl even there. Prince Nanda desired greatly to return to his bride, and followed the Teacher much against his own will.

Kumāro nivattitukāmo aruciyā gacchanto satthugāravena “ pattaṃ gaṇhathā ” ti vattuṃ na sakkoti. “ Idha gaṇhissati, ettha gaṇhissatī ” ti cintento gacchati.But so great was his reverence for the Teacher that he did not dare say: “Receive your bowl,” but continued to follow the Teacher, thinking to himself: “He will take his bowl here! He will take his bowl there!”

Tasmiṃ khaṇe aññā itthiyo taṃ disvā janapadakalyāṇiyā ācikkhiṃsu – “ ayye, bhagavā nandakumāraṃ gahetvā gato,At that moment they brought word to his bride Janapada Kaḷyāṇī: “My lady, the Fortunate One has taken Prince Nanda away with him;

tumhehi taṃ vinā karissatī ” ti. Sā udakabindūhi paggharanteheva aḍḍhullikhitehi kesehi vegena gantvā,“ tuvaṭaṃ kho,it is his purpose to deprive you of him.” Thereupon Janapada Kaḷyāṇī, with tears streaming down her face and hair half-combed,

ayyaputta, āgaccheyyāsī ” ti āha. Taṃ tassā vacanaṃ tassa hadaye tiriyaṃ patitvā viya ṭhitaṃ.ran after Prince Nanda as fast as she could and said to him: “Noble sir, please return quickly.” Her words caused a quiver in Nanda’s heart; but the Teacher, without so much as taking his bowl,

Satthāpissa hatthato pattaṃ aggaṇhitvāva taṃ vihāraṃ netvā,“ pabbajissasi nandā ” tiāha. So buddhagāravena “ na pabbajissāmī ” ti avatvā,“ āma, pabbajissāmī ” ti āha.led him to the monastery and said to him: “Nanda, would you like to go forth?” So great was Prince Nanda’s reverence for the Buddha that he refrained from saying: “I do not wish to go forth,” and said instead: “Yes,

Satthā “ tena hi nandaṃ pabbājethā ” ti āha. Satthā kapilapuraṃ gantvā tatiyadivase nandaṃ pabbājesi.I should like to go forth.” The Teacher said: “Well then, let Nanda go forth.” Thus it happened that on the third day after the Teacher’s arrival at Kapilapura he caused Nanda to go forth.

Sattame divase rāhulamātā kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi – “ passa, tāta, etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpivaṇṇaṃ samaṇaṃ,On the seventh day the mother of Rāhula adorned Prince Rāhula and sent him to the Fortunate One, saying: “Dear son, go look upon this ascetic, possessed of a retinue of twenty thousand ascetics,

ayaṃ te pitā, etassa mahantā nidhikumbhiyo ahesuṃ. Tyāssa nikkhamanato paṭṭhāya na passāma,possessed of a body of the hue of gold, possessed of the beauty of form of Mahā Brahma. This ascetic is your father. To him once belonged great stores of treasure.

gaccha naṃ dāyajjaṃ yācassu – ‘ ahaṃ, tāta, kumāro, abhisekaṃ patvā cakkavattī bhavissāmi,From the time of his Great Renunciation we have not seen him. Ask him for this your inheritance, saying: ‘Dear father, I am a royal prince, and so soon as I shall receive the ceremonial consecration,

dhanena me attho, dhanaṃ me dehi. Sāmiko hi putto pitusantakassā ”’ ti.I shall become a Universal Monarch. I have need of wealth; bestow wealth upon me; for to a son belongs the wealth which formerly belonged to his father.’”

Kumāro bhagavato santikaṃ gantvāva pitusinehaṃ paṭilabhitvā haṭṭhacitto “ sukhā te, samaṇa,Accordingly Prince Rāhula went to the Fortunate One. The moment he saw him he conceived a warm affection for his father, and his heart rejoiced within him. And he said: “Ascetic,

chāyā ” ti vatvā aññampi bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. Bhagavā katabhattakicco anumodanaṃ katvā uṭṭhāyāsanā pakkāmi.pleasant is your shadow,” and said much else befitting his own station. When the Fortunate One had finished his meal, he pronounced the words of thanksgiving, arose from his seat, and departed.

Kumāropi “ dāyajjaṃ me, samaṇa, dehi, dāyajjaṃ me, samaṇa, dehī ” ti bhagavantaṃ anubandhi. Bhagavāpi kumāraṃ na nivattāpesi.Prince Rāhula followed in the footsteps of the Fortunate One, saying: “Ascetic, give me my inheritance; ascetic,

Parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ nāsakkhi. Iti so bhagavatā saddhiṃ ārāmameva agamāsi.give me my inheritance.” The Fortunate One did not repel the prince; even the attendants were unable to prevent the prince from accompanying the Fortunate One.

Tato bhagavā cintesi – “ yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati,In this manner the prince accompanied the Fortunate One to the grove. Then the thought occurred to the Fortunate One: “The paternal inheritance which this youth seeks inevitably brings destruction in its train.

taṃ vaṭṭānugataṃ savighātaṃ, handassa bodhitale paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī ” ti.Behold, I will bestow upon him the sevenfold noble inheritance which I received at the foot of the Bodhi tree; I will make him master of an inheritance which transcends the world.”

Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – “ tena hi tvaṃ, sāriputta,Therefore the Fortunate One addressed Venerable Sāriputta: “Well then, Sāriputta, let Prince Rāhula go forth.” When, however, Prince Rāhula had gone forth,

rāhulakumāraṃ pabbājehī ” ti. Thero kumāraṃ pabbājesi. Pabbajite ca pana kumāre rañño adhimattaṃ dukkhaṃ uppajji.the king his grandfather was afflicted with great sorrow. Unable to endure his sorrow, he made known his sorrow to the Fortunate One and made the following request of him: “It were well, venerable Sir,

Taṃ adhivāsetuṃ asakkonto bhagavato nivedetvā,“ sādhu, bhante, ayyā, mātāpitūhi ananuññātaṃ puttaṃ na pabbājeyyun ” ti varaṃ yāci.if the noble bhikkhus did not give the going forth to any youth without the permission of his mother and father.” The Fortunate One granted him this request.

Bhagavā tassa taṃ varaṃ datvā punekadivasaṃ rājanivesane katapātarāso ekamantaṃ nisinnena raññā,“ bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā,‘ putto te kālakato ’ ti āha.Again one day, as the Fortunate One sat in the royal palace after breakfast, the king, sitting respectfully at one side, said to the Fortunate One: “Venerable Sir, while you were practicing your austerities,

Ahaṃ tassā vacanaṃ asaddahanto ‘ na mayhaṃ putto bodhiṃ appatvā kālaṃ karotī ’ ti paṭikkhipin ” ti vutte – “ idāni kiṃ saddahissatha,a certain Deva approached me and said to me: ‘Your son is dead.’ But I refused to believe him and replied: ‘My son will not die until he attains Awakening.’”

pubbepi aṭṭhikāni dassetvā,‘ putto te mato ’ ti vutte na saddahitvā ” ti imissā atthuppattiyā mahādhammapālajātakaṃ (jā.1.10.92 ādayo) kathesi.The Fortunate One said: “Now will you believe? In a previous existence also, when a Deva showed you bones and said to you: ‘Your son is dead,’ you refused to believe it.” And with reference to this incident he related the The Long Birth Story about Dhammapāla.

Gāthāpariyosāne rājā anāgāmiphale patiṭṭhahi.At the conclusion of the story the king was established in the fruition of Non-returning.

Iti bhagavā pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā tato anāthapiṇḍikena sāvatthiṃ āgamanatthāya gahitapaṭiñño niṭṭhite jetavane vihāre tattha gantvā vāsaṃ kappesi.When the Fortunate One had thus established his father in the three fruitions, he returned once more to Rājagaha, accompanied by the assembly of bhikkhus. Now he had promised Anāthapiṇḍika to visit Sāvatthī, so soon as the great monastery of Jetavana should be completed, and receiving word shortly afterwards that the monastery had been completed, he went to Jetavana and took up his residence there.

Evaṃ satthari jetavane viharante āyasmā nando ukkaṇṭṭhitvā bhikkhūnaṃ etamatthaṃ ārocesi – “ anabhirato ahaṃ, āvuso,While the Teacher was thus residing at Jetavana, venerable Nanda, becoming discontented, told his troubles to the bhikkhus, saying: “Friends, I am dissatisfied. I am now living the spiritual life, but I cannot endure to live the spiritual life any longer.

brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī ” ti.I intend to abandon the higher precepts and to return to the lower life, the life of a lay disciple.”

Bhagavā taṃ pavattiṃ sutvā āyasmantaṃ nandaṃ pakkosāpetvā etadavoca – “ saccaṃ kira tvaṃ, nanda,The Fortunate One, hearing of this incident, sent for Venerable Nanda and said this to him: “Nanda, is the report true that you spoke as follows to a large company of bhikkhus: ‘Friends,

sambahulānaṃ bhikkhūnaṃ evaṃ ārocesi – ‘ anabhirato, āvuso, brahmacariyaṃ carāmi,I am dissatisfied; I am now living the spiritual life, but I cannot endure to live the spiritual life any longer; I intend to abandon the higher precepts and to return to the lower life,

na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī ”’ ti? “ Evaṃ,the life of a lay disciple’?” – “It is quite true, venerable Sir.” – “But, Nanda, why are you dissatisfied with the spiritual life you are now living?

bhante ” ti. “ Kissa pana tvaṃ, nanda, anabhirato brahmacariyaṃ carasi, na sakkosi brahmacariyaṃ sandhāretuṃ,Why can you not endure to live the spiritual life any longer? Why do you intend to abandon the higher precepts and to return to the lower life, the life of a lay disciple?” – “Venerable Sir,

sikkhaṃ paccakkhāya hīnāyāvattissasī ” ti? “ Sākiyānī maṃ, bhante,when I left my house, my noble wife Janapada Kaḷyāṇī, with hair half-combed, took leave of me, saying: ‘Noble sir, please return immediately.’

janapadakalyāṇī gharā nikkhamantassa aḍḍhullikhitehi kesehi apaloketvā maṃ etadavoca – ‘ tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī ’ ti,Venerable Sir, it is because I keep remembering her that I am dissatisfied with the religious life I am now living; that I cannot endure to live the spiritual life any longer;

so kho ahaṃ, bhante, taṃ anussaramāno anabhirato brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī ” ti.that I intend to abandon the higher precepts and to return to the lower life, the life of a lay disciple.”

Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā iddhibalena tāvatiṃsadevalokaṃ ānento antarāmagge ekasmiṃ jhāmakkhette jhāmakhāṇuke nisinnaṃ chinnakaṇṇanāsanaṅguṭṭhaṃ ekaṃ paluṭṭhamakkaṭiṃ dassetvā tāvatiṃsabhavane sakkassa devarañño upaṭṭhānaṃ āgatāni kakuṭapādāni pañca accharāsatāni dassesi.Ordained in Body Then the Fortunate One took venerable Nanda by the arm, and by psychic power conducted him to the Realm of the Thirty-Three. On the way the Fortunate One pointed out to venerable Nanda in a certain burnt field, seated on a burnt stump, a greedy monkey which had lost her ears and nose and tail in a fire.

Kakuṭapādānīti rattavaṇṇatāya pārevatapādasadisapādāni. Dassetvā ca panāha – “ taṃ kiṃ maññasi,When they reached the Realm of the Thirty-Three, he pointed out five hundred pink-footed Accharās who came to wait upon Sakka, the Lord of the Devas.

nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī ” ti?And when the Fortunate One had shown venerable Nanda these two sights, he asked him this question: “Nanda, which do you regard as being the more beautiful and fair to look upon and handsome, your noble wife Janapada Kaḷyāṇī or these five hundred pink-footed Accharās?”

Taṃ sutvā āha – “ seyyathāpi sā, bhante, chinnakaṇṇanāsanaṅguṭṭhā paluṭṭhamakkaṭī, evameva kho, bhante, sākiyānī janapadakalyāṇī,“Venerable Sir,” replied Nanda, “as far inferior as this greedy monkey which has lost her ears and nose and tail is to Janapada Kaḷyāṇī, even so far inferior, venerable Sir, is my noble wife Janapada Kaḷyāṇī to these five hundred pink-footed Accharās.

imesaṃ pañcannaṃ accharāsatānaṃ upanidhāya saṅkhyampi na upeti, kalampi na upeti,In comparison with these Accharās my noble wife does not come into the count; she does not come within a fraction of them, she does not come within a fraction of a fraction of them;

kalabhāgampi na upeti. Atha kho imāneva pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā ” ti. “on the contrary, these five hundred pink-footed Accharās are infinitely more beautiful and fair to look upon and handsome.”

Abhirama, nanda, abhirama, nanda, ahaṃ te pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan ” ti. “ Sace me, bhante bhagavā,“Cheer up, Nanda!” replied the Fortunate One. “I guarantee that you will win these five hundred pink-footed Accharās.” Venerable Nanda said: “If, venerable Sir,

pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, abhiramissāmahaṃ, bhante, bhagavati brahmacariye ” ti.the Fortunate One guarantees that I shall win these five hundred pink-footed Accharās, in that case, venerable Sir, I shall take the greatest pleasure in living the exalted life of a monastic.”

Atha kho bhagavā āyasmantaṃ nandaṃ gahetvā tattha antarahito jetavaneyeva pāturahosi. Assosuṃ kho bhikkhū,“ āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṃ hetu brahmacariyaṃ carati.Then the Fortunate One, taking venerable Nanda with him, disappeared from the Realm of the Thirty-Three and reappeared at Jetavana. Now it was not long before the bhikkhus heard the following report: “It appears that it is in the hope of winning Accharās that venerable Nanda,

Bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan ” ti.brother of the Fortunate One, son of his mother’s sister, is living the religious life; it appears that the Fortunate One has guaranteed that he shall win five hundred pink-footed Accharās.”

Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṃ nandaṃ bhatakavādena ca upakkitakavādena ca samudācaranti,“ bhatako kirāyasmā nando,As a result venerable Nanda’s fellow bhikkhus treated him as a hireling and as one bought with a price. And they addressed him accordingly, saying: “It appears that venerable Nanda is a hireling; it appears that venerable Nanda is one bought with a price.

upakkitako kirāyasmā nando, accharānaṃ hetu brahmacariyaṃ carati. Bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan ” ti.It appears that it is in the hope of winning Accharās that he is living the religious life; it appears that the Fortunate One has guaranteed that he shall win five hundred pink-footed Accharās.”

Atha kho āyasmā nando sahāyakānaṃ bhikkhūnaṃ bhatakavādena ca upakkitakavādena ca aṭṭiyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti,Now venerable Nanda, although his fellow bhikkhus despised him, were ashamed of him, and tormented him by calling him “hireling” and “a bought man,” nevertheless, living in solitude, withdrawn from the world, heedful, ardent, resolute, in no long time, even in this life, himself abode in the knowledge, realisation,

tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi,“ khīṇā jāti,and attainment of that supreme goal of the spiritual life for the sake of which youth of good families go forth from the household life to the houseless life.

vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā ” ti abbhaññāsi. Aññataro ca kho panāyasmā nando arahataṃ ahosi.This did he know: “Destroyed is rebirth, accomplished is the spiritual life, done is what ought to be done, there is no more of this mundane state, this he knew.” And there was yet another venerable elder numbered among the Arahats.

Athekā devatā rattibhāge sakalaṃ jetavanaṃ obhāsetvā satthāraṃ upasaṅkamitvā vanditvā ārocesi – “ āyasmā, bhante,Now a certain Devatā came by night to the Teacher, illuminating the whole Jetavana; and bowing to the Teacher, thus addressed him: “Venerable Sir, venerable Nanda,

nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī ” ti.son of the sister of the mother of the Fortunate One, by extinction of the pollutants, even in this life, himself abides in the knowledge, realisation, and attainment of freedom from the pollutants, emancipation of the heart, emancipation of the intellect.

Bhagavatopi kho ñāṇaṃ udapādi “ nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī ” ti.And there arose within the Fortunate One also knowledge of the following: “Through the destruction of the pollutants, Nanda, without pollutants, freed in mind, freed through wisdom, dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.”

Sopāyasmā nando tassā rattiyā accayena bhagavantaṃ upasaṅkamitvā vanditvā etadavoca – “ yaṃ me,In the course of the same night venerable Nanda also approached the Fortunate One, bowed to him, and spoke as follows: “Venerable Sir,

bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā ” ti.I release the Fortunate One from the promise which he made when he, the Fortunate One, guaranteed that I should win five hundred pink-footed Accharās.” The Fortunate One replied: “Nanda,

“ Mayāpi kho te, nanda, cetasā ceto paricca vidito ‘ nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī ’ ti.I myself grasped your mind with my own mind and saw: ‘Through the destruction of the pollutants, Nanda, without pollutants, freed in mind, freed through wisdom, dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.’

Devatāpi me etamatthaṃ ārocesi – ‘ āyasmā, bhante, nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī ’ ti.Likewise a Devatā informed me of the fact, saying: ‘Through the destruction of the pollutants, Nanda, without pollutants, freed in mind, freed through wisdom, dwells having known, having directly experienced, and having attained (Nibbāna) himself in this very life.’

Yadeva kho te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, athāhaṃ mutto etasmā paṭissavā ” ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – “When, therefore, Nanda, you ceased to cling to the things of the world, and your heart was released from the pollutants, at that moment I was released from that promise.” Then the Fortunate One, understanding the matter, uttered the following exalted utterance:

Yassa nittiṇṇo paṅko, maddito kāmakaṇṭako; Mohakkhayaṃ anuppatto, sukhadukkhesu na vedhatī sa bhikkhū ” ti.(udā.22);He who has got out of the mud, who crushed the thorn of sense desire, who arrived at delusion’s destruction, in pleasure and pain that monk does not shake.

Athekadivasaṃ bhikkhū taṃ āyasmantaṃ nandaṃ pucchiṃsu – “ āvuso nanda, pubbe tvaṃ ‘ ukkaṇṭhitomī ’ ti vadesi,Now one day the bhikkhus approached venerable Nanda and asked him: “Friend Nanda, aforetime you said: ‘I am dissatisfied.’ Do you say the same thing now?” – “Friends,

idāni te kathan ” ti? “ Natthi me, āvuso, gihibhāvāya ālayo ” ti. Taṃ sutvā bhikkhū – “ abhūtaṃ āyasmā nando katheti, aññaṃ byākaroti,I am in no wise inclined to the life of a lay disciple.” When the bhikkhus heard his answer, they said: “Venerable Nanda says that which is not true, utters falsehood.

atītadivasesu ‘ ukkaṇṭhitomhī ’ ti vatvā idāni ‘ natthi me gihibhāvāya ālayo ’ ti kathetī ” ti gantvā bhagavato etamatthaṃ ārocesuṃ.In former days he used to say: ‘I am dissatisfied,’ but now says: ‘I am in no wise inclined to the life of a lay disciple.” And forthwith they went and reported the matter to the Fortunate One.

Bhagavā “ bhikkhave, atītadivasesu nandassa attabhāvo ducchannagehasadiso ahosi, idāni succhannagehasadiso jāto.The Fortunate One replied: “Bhikkhus, in former days Nanda’s personality was like an ill-thatched house, but now it has come to be like a well-thatched house.

Ayañhi dibbaccharānaṃ diṭṭhakālato paṭṭhāya pabbajitakiccassa matthakaṃ pāpetuṃ vāyamanto taṃ kiccaṃ patto ” ti vatvā imā gāthā abhāsi –From the day he saw the divine Accharās, he has striven to reach the goal of the duties of one gone forth, and now he has done his duty.” So saying, he pronounced the following verses:

13. “ Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati; Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati.Just as the rain can penetrate a house with thatching that is poor, so also passion penetrates a mind that is undeveloped.

14. “ Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati; Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī ” ti.Just as rain does not penetrate a house with thatching that is good, so passion cannot penetrate a mind that is well-developed.

Tattha agāranti yaṃkiñci gehaṃ. Ducchannanti viraḷacchannaṃ chiddāvachiddaṃ. Samativijjhatīti vassavuṭṭhi vinivijjhati.

Abhāvitanti taṃ agāraṃ vuṭṭhi viya bhāvanāya rahitattā abhāvitaṃ cittaṃ rāgo samati vijjhati. Na kevalaṃ rāgova, dosamohamānādayo sabbakilesā tathārūpaṃ cittaṃ ativiya vijjhantiyeva.

Subhāvitanti samathavipassanābhāvanāhi subhāvitaṃ. Evarūpaṃ cittaṃ succhannaṃ gehaṃ vuṭṭhi viya rāgādayo kilesā ativijjhituṃ na sakkontīti.

Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu. Mahājanassa desanā sātthikā ahosi.At the conclusion of the verses many reached the fruition of Stream-entry, and many people had benefit from the teaching.

Atha kho bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ,“ āvuso,The bhikkhus began to discuss the incident in the Dhamma Hall: “Friends, the Buddhas are marvelous!

buddhā nāma acchariyā, janapadakalyāṇiṃ nissāya ukkaṇṭhito nāmāyasmā nando satthārā devaccharā āmisaṃ katvā vinīto ” ti.Venerable Nanda became dissatisfied with the spiritual life all because of Janapada Kaḷyāṇī; but the Teacher, employing Devaccharās as a lure, won him to complete obedience.”

Satthā āgantvā – “ kāya nuttha, bhikkhave, etarahi kathāya sannisinnā ” ti pucchitvā,“ imāya nāmā ” ti vutte,“ na, bhikkhave,The Teacher came in and asked them: “Bhikkhus, what is it you are sitting here now talking about?” When they told him, he said: “Bhikkhus, this is not the first time Nanda has been won to obedience by the lure of the opposite sex;

idāneva, pubbepesa mayā mātugāmena palobhetvā vinītoyevā ” ti vatvā atītaṃ āhari –the same thing happened in a previous existence also.” So saying, he related the following

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasivāsī kappaṭo nāma vāṇijo ahosi. Tasseko gadrabho kumbhabhāraṃ vahati,Once upon a time, when Brahmadatta reigned in Bārāṇasī, there dwelt at Bārāṇasī a merchant named Kappaṭa.

ekadivasena satta yojanāni gacchati. So ekasmiṃ samaye gadrabhabhārakehi saddhiṃ takkasilaṃ gantvā yāva bhaṇḍassa vissajjanaṃ, tāva gadrabhaṃ carituṃ vissajjesi.Now Kappaṭa had a donkey which used to carry loads of pottery for him, and every day he used to go a journey of seven leagues. On a certain occasion Kappaṭa loaded his donkey down with a load of pottery and took him to Takkasilā.

Athassa so gadrabho parikhāpiṭṭhe caramāno ekaṃ gadrabhiṃ disvā upasaṅkami.While he was engaged in disposing of his wares, he allowed the donkey to run loose. As the donkey wandered along the bank of a ditch,

Sā tena saddhiṃ paṭisanthāraṃ karontī āha – “ kuto āgatosī ” ti? “ Bārāṇasito ” ti. “ Kena kammenā ” ti? “ Vāṇijjakammenā ” ti.he saw a female of his own species and straightaway went up to her. She gave him a friendly greeting and said to him: “Where have you come from?” – “From Bārāṇasī.” – “On what errand?” – “On business.”

“ Kittakaṃ bhāraṃ vahasī ” ti? “ Kumbhabhāran ” ti? “ Ettakaṃ bhāraṃ vahanto kati yojanāni gacchasī ” ti?– “How big a load do you carry?” – “A big load of pottery.” – “How many leagues do you travel, carrying a big load like that?” – “Seven leagues.”

“ Satta yojanānī ” ti. “ Gatagataṭṭhāne te kāci pādaparikammapiṭṭhiparikammakarā atthī ” ti? “ Natthī ” ti. “ Evaṃ sante mahādukkhaṃ nāma anubhosī ” ti? “– “In the various places you visit, is there anyone to rub your feet and your back?” – “No.” – “If that’s the case, you must have a mighty hard time.”

Kiñcāpi hi tiracchānagatānaṃ pādaparikammādikārakā nāma natthi, kāmasaṃyojanaghaṭṭanatthāya pana evarūpaṃ kathaṃ kathesi ”?Of course animals have no one to rub their feet and their back; she said this merely to join bonds of love between them.

So tassā kathāya ukkaṇṭhi. Kappaṭopi bhaṇḍaṃ vissajjetvā tassa santikaṃ āgantvā – “ ehi,As the result of her talk, the donkey became dissatisfied. After the merchant had disposed of his wares, he returned to the donkey and said to him: “Come,

tāta, gamissāmā ” ti āha. “ Gacchatha tumhe, nāhaṃ gamissāmī ” ti.let’s be off.” – “Go yourself; I won’t go.” Over and over again the merchant tried with gentle words to persuade him to go; and when, in spite of his efforts,

Atha naṃ punappunaṃ yācitvā,“ anicchantaṃ paribhāsetvā naṃ nessāmī ” ti cintetvā gāthamāha – “the donkey remained balky, he vented abuse upon him. Finally he thought to himself: “I know a way to make him go,” and pronounced the following verse:

Patodaṃ te karissāmi, sāḷasaṅgulikaṇṭakaṃ; Sañchindissāmi te kāyaṃ, evaṃ jānāhi gadrabhā ” ti.I make a goad for you, with a sixteen-inch thorn, I will cut your body, you should know this, donkey.

Taṃ sutvā gadrabho “ evaṃ sante ahampi te kattabbaṃ jānissāmī ” ti vatvā imaṃ gāthamāha – “When the donkey heard that, he said: “In that case I shall know just what to do to you.” So saying, he pronounced the following verse:

Patodaṃ me karissasi, soḷasaṅgulikaṇṭakaṃ; Purato patiṭṭhahitvāna, uddharitvāna pacchato; Dantaṃ te pātayissāmi, evaṃ jānāhi kappaṭā ” ti.You make a goad for me, with a sixteen-inch thorn, I will plant my fore feet, and kick with my back feet, and knock your teeth right out, you should know, Kappaṭa!

Taṃ sutvā vāṇijo – “ kena nu kho kāraṇena esa evaṃ vadatī ” ti cintetvā,When the merchant heard that, he thought to himself: “What can be the reason for his talking thus?” The merchant looked this way and that,

ito cito ca olokento taṃ gadrabhiṃ disvā,“ imāyesa evaṃ sikkhāpito bhavissati,‘ evarūpiṃ nāma te gadrabhiṃ ānessāmī ’ ti mātugāmena naṃ palobhetvā nessāmī ” ti imaṃ gāthamāha – “and finally his eyes fell upon the female donkey. “Ah!” thought the merchant to himself, “she must have taught him these tricks. I will say to the donkey: ‘I will bring you home a mate like that.’ Thus, by employing the lure of the opposite sex, I will make him go.” Accordingly he pronounced the following verse:

Catuppadiṃ saṅkhamukhiṃ, nāriṃ sabbaṅgasobhiniṃ; Bhariyaṃ te ānayissāmi, evaṃ jānāhi gadrabhā ” ti.A four-footed female, with a pearly face, having every mark of beauty, a wife will I bring to you, you should know this, donkey.

Taṃ sutvā tuṭṭhacitto gadrabho imaṃ gāthamāha – “When the donkey heard that, his heart rejoiced, and he replied with the following verse:

Catuppadiṃ saṅkhamukhiṃ, nāriṃ sabbaṅgasobhiniṃ; Bhariyaṃ me ānayissasi, evaṃ jānāhi kappaṭa; Kappaṭa bhiyyo gamissāmi, yojanāni catuddasā ” ti.A four-footed female, with a pearly face, having every mark of beauty, a wife you will bring to me, you should know, Kappaṭa, Kappaṭa, I will go further, (I will go) fourteen leagues a day!

Atha naṃ kappaṭo,“ tena hi ehī ” ti gahetvā sakaṭṭhānaṃ agamāsi.“Well then,” said Kappaṭa, “come!” And taking the donkey with him, he went back to the place where he had left the cart.

So katipāhaccayena naṃ āha – “ nanu maṃ tumhe ‘ bhariyaṃ te ānayissāmī ’ ti avocutthā ” ti? “ Āma, vuttaṃ, nāhaṃ attano kathaṃ bhindissāmi, bhariyaṃ te ānessāmi,After a few days the donkey said to him: “Didn’t you say to me: ‘I will bring you a mate’?” The merchant replied: “Yes, I said just that, and I will not break my word; I will bring you home a mate. But I will provide food only for you.

vetanaṃ pana tuyhaṃ ekakasseva dassāmi, tuyhaṃ vetanaṃ dutiyassa pahotu vā mā vā,It may or may not be enough for both you and your mate, but that is a matter for you alone to decide. After you both have lived together,

tvameva jāneyyāsi. Ubhinnaṃ pana vo saṃvāsamanvāya puttā vijāyissanti, tehipi bahūhi saddhiṃ tuyhaṃ taṃ pahotu vā mā vā, tvameva jāneyyāsī ” ti. Gadrabho tasmiṃ kathenteyeva anapekkho ahosi.foals will be born to you. The food I shall give you may or may not be enough for both you and your mate and your foals too, but that is a matter for you alone to decide.” As the merchant spoke these words, the donkey lost his desire.

Satthā imaṃ dhammadesanaṃ āharitvā,“ tadā, bhikkhave,When the Teacher had ended his lesson, he concluded the Birth Story as follows: “At that time, bhikkhus,

gadrabhī janapadakalyāṇī ahosi, gadrabho nando, vāṇijo ahameva. Evaṃ pubbepesa mayā mātugāmena palobhetvā vinīto ” ti jātakaṃ niṭṭhāpesīti.the female donkey was Janapada Kaḷyāṇī, the male donkey was Nanda, and the merchant was I myself. In former times, too, Nanda was won to obedience by the lure of the female sex.”

Nandattheravatthu navamaṃ.

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