Aṅguttara Nikāya
XI. Ekā-Dasaka Nipāta
II. Anussati Vagga
The Book of the Gradual Sayings
The Book of the Elevens
II. Recollection
Sutta 14
Nandiya Suttaɱ
Nandiya[1]
Translated from the Pali by F. L. Woodward, M.A.
Copyright The Pali Text Society
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[1] On a certain occasion the Exalted One was staying among the Sakyans
at Kapilavatthu in Banyan Park.
Now on that [214] occasion
the Exalted One was desirous
of taking up residence
during the rainy season
at Sāvatthī.
And Nandiya the Sakyan heard it said
that the Exalted One so desired.
[335] Then it occurred to him:
"Suppose I also were to take up residence
at Sāvatthī during the rainy season.
Then I could both apply myself[2] to my business
and at the same time
get a chance of seeing the Exalted One
from time to time."
So the Exalted One took up residence at Sāvatthī
during the rainy season
and Nandiya the Sakyan did the same.
There he applied himself to his business
and from time to time
got a chance of seeing the Exalted One.
Now at that time
a number of monks were busy
making robes for the Exalted One:
"For," said they, "when the rains are over
the Exalted One will go forth on his rounds."
And Nandiya the Sakyan heard it said
that a number of monks were busy
making robes for the Exalted One,
and that when the rains were over
the Exalted One would set forth on his rounds,
so he went to see the Exalted One,
and on coming to him
saluted the Exalted One
and sat down at one side.
So seated he said this to the Exalted One:
"I have heard it said, sir,
that a number of monks are busy
making robes for the Exalted One,
and that when the rains are over
the Exalted One will set forth on his rounds.
Pray, sir, among those who live in various ways,
in whose way of living should we live?"
§
"Well asked, Nandiya!
Well asked, Nandiya!
It is a fit thing for you clansmen
to come to see the Wayfarer
and ask such a question.
He who means business, Nandiya,
is a believer, not an unbeliever.
■
He who means business is virtuous, not immora1.[3]
■
He who means business
is of ardent energy, no sluggard.
■
He who means business
has mindfulness fixed, not distracted.
■
He who means business
is composed, not discomposed.
■
He who means business
is strong in insight, not weak in insight.
§
When you have established yourself
in these six qualities, Nandiya,
you should set up mindfulness
in the inner self
in five[4] qualities.
Herein, Nandiya, you should recollect the Wayfarer thus: [336]
'The Exalted One is an arahant,
fully enlightened,
perfect in knowledge and practice,
a Welfarer, a world-knower,
an unsurpassed trainer of men to be trained,
teacher of devas and mankind,
an awakened one,
Exalted One is he.'
Thus, Nandiya, firmly fixed on the Wayfarer
you should set up mindfulness
in the inner self.
■
Again, Nandiya, you should recollect Dhamma thus:
'Well [215] declared by the Exalted One is Dhamma
that is of this visible life,
unhindered by time,
that bids one come to see it,
that leads onward,
to be understood by the discerning,
each for himself.'
Thus, Nandiya, firmly fixed on Dhamma
you should set up mindfulness
in the inner self.
■
Again, Nandiya, you should recollect lovely friends thus:
'A gain to me it is indeed!
Well gotten indeed by me it is,
that I have lovely friends,
compassionate,||
desirous of my welfare,
who encourage and exhort me.'
Thus, Nandiya, firmly fixed on lovely friends
you should set up mindfulness
in the inner self.
■
Again, Nandiya, you should recollect your own liberality thus:
'A gain it is to me indeed!
Well gotten indeed it is by me,
that amid folk overgrown
with the blight of stinginess
I live at home cleansed
of the blight of stinginess,
openhanded, pure-handed,
delighting in self-surrender,
one to ask a favour of,
rejoicing in dispensing charitable gifts.'
Thus, Nandiya, firmly fixed on liberality
you should set up mindfulness
in the inner self.
■
Once more, Nandiya, you should recollect the devas thus:
'Whatsoever devas,
passing beyond the company of those devas
who subsist on food material,[5]
do rise up again in a certain mind-made body
— such devas observe in the self
nothing more to do,
no need for repeating what is done.'[6]
Just as, Nandiya,
a monk who is definitely released[7]
observes in the self no more to do,
observes no need for repeating [216] what is done,
even so, Nandiya,
whatsoever devas,
passing beyond the company of those devas
who subsist on food material,
do rise up again in a certain mind-made body,
— such devas observe in the self
nothing more to do,
no need for repeating what is done.
Thus, Nandiya, fixed upon the devas
you should cause mindfulness to arise
in the inner self.
§
So, Nandiya,
possessing these eleven qualities
the Ariyan disciple
just abandons evil, unprofitable states,
he clings not to them.
Just as, Nandiya,
a pot upset
pours out its water
and cannot take it in again;[8]
or just as fire
let loose in a dry grass-jungle
goes blazing on
and turns not back to what is burnt out,
even so, Nandiya,
the Ariyan disciple
possessed of these eleven qualities
just abandons evil, unprofitable states
and clings not to them."
[1] Similar advice is given to Nandiya at K.S. v, 340.
[2] Text should read adhiṭṭhahissāmi for adiṭṭha-.
[3] This item is added to the five of the previous sutta.
[4] Six in previous sutta.
[5] Kabalinkāra-bhakkhā = 'of the kāmāvacarā, Comy. Cf. G.S. iii, 141-2 and n., where Sāriputta says: 'It is possible for a monk who has achieved virtue, concentration and insight both to attain the ending of consciousness of feeling and to arise from that state; and, if in this visible world he has established gnosis, he may pass beyond the company of devas supported by (more or less) material sustenance, and, rising up in a certain mind-made body, he may attain the same state and arise therefrom.'
[6] Cf. A. iii, 378 (katassa paṭicayo n'atthi, karaṇīyaṅ na vijjati); iv, 355 (n'atthi kiñci uttāriṅ karaṇīyaṅ, n'atthi katassa paṭicayo); and Ud. 35, where Comy. has na hi bhāvita-maggo puna bhāvīyati.
[7] Asamaya-vimutto; cf. samaya-vimutto (temporarily released). Comy. has abhisamaya-vimuttiyā vimutto, khīnāsava (evidently wrong, for abhisameti means to comprehend). Cf. SA. i, 182-3; A. iii, 173.
