4.
The Discourse on Nandaka
4.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park.
Now at that time the Venerable Nandaka was instructing, encouraging, inspiring, and gladdening the monks in the assembly hall with a talk on the Teaching.
Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall;
having approached, he stood outside the door-porch, waiting for the end of the talk.
Then the Blessed One, having understood that the talk had ended, cleared his throat and knocked on the door-bolt.
Those monks opened the door for the Blessed One.
Then the Blessed One, having entered the assembly hall, sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Nandaka - "Long indeed, Nandaka, was this exposition of the Teaching that occurred to you for the monks. Even my back aches from standing outside the door-porch, waiting for the end of the talk."
When this was said, the Venerable Nandaka, appearing embarrassed, said this to the Blessed One - "But we, venerable sir, did not know that the Blessed One was standing outside the door-porch. For if we, venerable sir, had known that the Blessed One was standing outside the door-porch, even this much would not have occurred to us."
Then the Blessed One, having understood that the Venerable Nandaka appeared embarrassed, said this to the Venerable Nandaka - "Good, good, Nandaka! This indeed, Nandaka, is proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should sit together engaged in a talk on the Teaching. When you have gathered together, Nandaka, there are two things to be done - either a talk on the Teaching or noble silence. A monk, Nandaka, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, Nandaka, a monk has faith and is moral, thus he is complete in that factor.
"A monk, Nandaka, has faith and is moral, but is not an obtainer of internal concentration of mind. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, and be an obtainer of internal concentration of mind?' But when, Nandaka, a monk has faith, is moral, and is an obtainer of internal concentration of mind, thus he is complete in that factor.
"A monk, Nandaka, has faith, is moral, and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom. Thus he is incomplete in that factor. Just as, Nandaka, there might be a four-footed creature. One of its feet is inferior and defective. Thus it would be incomplete in that factor. So too, Nandaka, a monk has faith, is moral, and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be an obtainer of internal concentration of mind, and be an obtainer of insight into phenomena through higher wisdom?'"
"But when, Nandaka, a monk has faith and is moral, and is an obtainer of internal concentration of mind, and is an obtainer of insight into phenomena through higher wisdom, thus he is complete in that factor." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then the Venerable Nandaka, not long after the Blessed One had departed, addressed the monks - "Now, friends, the Blessed One, having revealed the holy life that is complete in its entirety and pure by means of four terms, rose from his seat and entered the dwelling - 'A monk, Nandaka, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - "How may I have faith and be moral?" But when, Nandaka, a monk has faith and is moral, thus he is complete in that factor. A monk, Nandaka, has faith and is moral, but is not an obtainer of internal concentration of mind, etc. and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom, thus he is incomplete in that factor. Just as, Nandaka, if there were a four-footed creature, and one of its feet were inferior and defective, thus it would be incomplete in that factor. So too, Nandaka, a monk has faith and is moral, and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom, thus he is incomplete in that factor, therefore that factor should be fulfilled - "How may I have faith and be moral, and be an obtainer of internal concentration of mind, and be an obtainer of insight into phenomena through higher wisdom?" But when, Nandaka, a monk has faith and is moral, and is an obtainer of internal concentration of mind, and is an obtainer of insight into phenomena through higher wisdom, thus he is complete in that factor.'
"There are, friends, these five benefits of hearing the Teaching at the right time and of discussing the Teaching at the right time. Which five? Here, friends, a monk expounds the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk expounds the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing, reveals the holy life that is complete in its entirety and pure, in that way he becomes dear to the Teacher, agreeable, respected and esteemed. This, friends, is the first benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk expounds the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk expounds the Teaching to monks, good in the beginning, etc. he reveals the holy life, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. This, friends, is the second benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk expounds the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk expounds the Teaching to monks, good in the beginning, etc. he reveals the holy life, in that way he sees the profound passage of meaning in that teaching, having pierced through with wisdom. This, friends, is the third benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk expounds the Teaching to monks, good in the beginning, etc. he reveals the holy life. In whatever way, friends, a monk expounds the Teaching to monks, good in the beginning, etc. he reveals the holy life, in that way his fellow monks in the holy life esteem him further - 'Certainly this venerable one has attained or is attaining.' This, friends, is the fourth benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk expounds the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk expounds the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing, reveals the holy life that is complete in its entirety and pure, therein those monks who are trainees, who have not attained their goal, dwelling aspiring for the unsurpassed freedom from bondage, having heard that Teaching, they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. But those monks there who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what had to be done, who have laid down the burden, who have attained their own welfare, who have utterly eliminated the fetters of existence, who are completely liberated through final knowledge, having heard that Teaching, they dwell devoted to pleasant abiding in the present life. This, friends, is the fifth benefit of hearing the Teaching at the right time and of discussion of the Teaching at the right time. These, friends, are the five benefits of hearing the Teaching at the right time and of discussion of the Teaching at the right time." The fourth.