Wisdom Quarterly: American Buddhist Journal: A Discourse to the Nuns (sutra)

Dhr. Seven, Amber Larson, Ashley Wells (eds.), Wisdom Quarterly translation based on Ven. Thanissaro (trans.), Nandakovada Sutra, "Nandaka's Teaching" (MN 146); Moon; Tintin; Marriage?

Buddha's mother: Indo-Scythian, possibly Iranian, former queen Ven. Maha Prajapati

Nandaka Teaches the Nuns

Nandakovada Sutra, "Nandaka's Teaching" (MN 146)

A lunar eclipse captured by amateur astronomer Victor Rogus.

It was an awesome blood moon, full and eclipsed, crimson tinted (space.com)

Thus have I heard. On one occasion the Blessed One was staying near Savatthi, at Jeta's Grove in Anathapindika's monastery.

Then Mahapajapati Gotami, together with a large number of other Buddhist nuns, went to the Blessed One, bowed, and stood respectfully to one side.

[Mahāpajāpatī Gotami: the Buddha's aunt and adoptive mother, who raised him from the age of 7-days-old, who had gone on to become the world's first Buddhist nun, whom Dr. Ranajit Pal suggests, as the sister and co-wife of Maha Maya Devi (whose father was Prince Suppabuddha, who was either a Shakyan or Koliyan royal), both married to King Suddhodana, came from Iranian/Aryan Seistan-Baluchistan region, a southern neighbor of Shakya-land aka Afghanistan/Sakastan].

The Buddha with his two chief female disciples

Standing there she said to the [Buddha], "Exhort the nuns, venerable sir. Teach the nuns, venerable sir. Give the nuns a talk on Dharma."

Now at that time the elder monks were taking turns exhorting and teaching the nuns, but Ven. Nandaka (Nandaka Thera, the monastic "Elder Nandaka") did not want to exhort the nuns when his turn came.

So the Blessed One asked the monk Ananda [his cousin and longtime monastic attendant], "Ananda, whose turn is it to exhort the nuns today?"

"Venerable sir, everyone has taken his turn [a phrase not found in the Pali Text Society edition of this sutra] in exhorting the nuns, except for Ven. Nandaka, who does not want to exhort the nuns when his turn comes."

Then the Blessed One addressed Ven. Nandaka: "Exhort the nuns, Nandaka. Teach the nuns, Nandaka. Give the nuns a talk on Dharma, Brahmin."

"As you say, venerable sir," Ven. Nandaka replied. Then, early in the morning, having put on his robes and carrying his bowl and outer cloak, he went into Rajagaha [the ringed royal Indian city of Rajgir, capital of Magadha] for alms. After his meal, returning from his alms round, he went with a male companion to Rajaka Park.

Queen Pajapati and little Buddha

The nuns saw him coming from afar and arranged a seat and set out water for his feet. Ven. Nandaka sat down on the prepared seat and washed his feet. The nuns respectfully bowed and sat to one side.

After they arranged themselves, Ven. Nandaka said to them: "O sisters [a rare instance of "O, bhikkhunis" recorded in the sutras delivered to and maintained by the monks], this will be a question-response talk. Where you understand, say, 'We understand.' Where you do not, say, 'We do not understand.' Where you are doubtful or perplexed, question me in response: 'How is this, venerable sir? What is the meaning of this?'"

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

"So then, sisters, what do you think: Is the eye constant or inconstant (permanent or impermanent)?" "Inconstant, venerable sir." "And is that which is inconstant pleasant or painful (disappointing, dukkha, dukkhatā)?" "Painful, venerable sir." "And is it fitting to regard what is inconstant, disappointing, [impersonal] and subject to change as, 'This is me, this is mine, this is my self'?"

"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."...

Cycling in samsara with the Three Marks

"What do you think, sisters, Is the mind/heart constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant pleasant or painful?" "Painful, venerable sir." "And is it fitting to regard what is inconstant, painful (disappointing), and subject to change as, 'This is me, this is mine, this is my self'?"

"No, venerable sir. And why is that? It is because we have already seen it well as it actually is, with right view (right understanding, wisdom), that these six internal bases (bases, processes, dhammas) are inconstant."

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

"Now what do you think, sisters: Are forms (body, materiality) constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant pleasant or painful?" "Painful, venerable sir." "And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is me, this is mine, this is my self'?"

"No, venerable sir."

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

The senses are hungry for objects of experience.

"What do you think, sisters: Are ideas (mental states) constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant pleasant or painful?" "Painful, venerable sir." "And is it fitting to regard what is inconstant, painful, subject to change as: 'This is me, this is mine, this is my self'?"

"No, venerable sir. And why is that? It is because we have already seen it as it actually is, with right view (right understanding, wisdom), that these six external things are also inconstant."

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

"Now what do you think, sisters: Is eye-consciousness constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant pleasant or painful?" "Painful, venerable sir." "And is it fitting to regard what is inconstant, painful, subject to change as: 'This is me, this is mine, this is my self'?"

"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 mental-consciousness constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant pleasant or painful?" "Painful, venerable sir." "And is it fitting to regard that which is inconstant, painful, subject to change as: 'This is me, this is mine, this is my self'?"

"No, venerable sir. Why is that? It is because we have already seen it well as it actually is, with right view, 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 as it actually is with right view.

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

"No, venerable sir. Why is that? It is because the oil in that burning oil lamp is inconstant and subject to change, its wick is inconstant and subject to change, its flame is inconstant and subject to change, so how much more is its light inconstant and subject to change!"

"In the same way, sisters, if someone were to say, 'My six internal things are inconstant, but what I experience based on the six internal things -- pleasure, pain, or neither pleasure nor pain (neutral states) -- that is constant, everlasting, eternal, and not subject to change,' would that person be speaking rightly?"

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

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

The Tree analogy

"Just as when the root of a great tree, possessing sturdy heartwood at its core, is inconstant and subject to change, its trunk is inconstant and subject to change, its branches and leaves are inconstant and subject to change, its shadow is inconstant and subject to change -- if someone were to say, 'It is inconstant and subject to change, its trunk is inconstant and subject to change, its branches and leaves are inconstant and subject to change, but as for its shadow, that is constant, everlasting, eternal, and not subject to change,' would that person be speaking rightly?"

"No, venerable sir. And why is that? It is because the root of that great tree, possessing sturdy heartwood at its core, is inconstant and subject to change, its trunk is inconstant and subject to change, its branches and leaves are inconstant and subject to change, so how much more should its shadow be [recognized and regarded as] inconstant and subject to change."

"In the same way, sisters, if someone were to say, 'The six external stimuli are inconstant, but what I experience based on the six internal sense bases (spheres and elements) -- pleasure, pain, or neither pleasure nor pain -- is constant, everlasting, eternal, and not subject to change,' would that person be speaking rightly?"

"No, venerable sir. And why is that? It is because each feeling (sensation) arises (originates) dependent on its corresponding (supporting) condition. With the cessation of its corresponding condition (upon which it is dependent), 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 view.

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

"No, venerable sir. And why is that? It is because if the skilled butcher or butcher's apprentice, having done so, were to...cut, sever, and detach only the skin muscles, connective tissues, and attachments in between, and...having covered the cow again with that very skin, then no matter how much one might say that the cow were joined to the skin just as it had been, the cow would still be detached from the skin."

Sensitive to external objects (cidpusa.org)

"Sisters, I have given this simile to convey a message: The inner flesh stands for the six internal bases; the outer hide, for the six external stimuli. The skin muscles, connective tissues, and attachments in between stand for passion and delight. And the sharp knife stands for noble wisdom -- the noble wisdom (ennobling right view) that cuts, severs, & detaches the defilements, fetters, & bonds in between.

"Sisters, there are these Seven Factors of Enlightenment

The commentary explains that Ven. Nandaka introduces the topic of the Seven Factors of Enlightenment here to indicate where the nuns have more work to do in their practice. From the questions and answers, it is obvious that they have already developed the second factor of enlightenment -- analysis of mental phenomena (dhammas) -- which is the factor associated with insight and liberating wisdom. However, for their resolves to be fulfilled, they now need to focus on developing the factors associated with tranquility and concentration (the jhanas, samma-samadhi).

the development and perfection of which leads one to enter and remain in the defilement-free realization and liberation of heart and mind -- having directly known and realized (experienced) them for oneself here and now in this very life. What are the seven?

On liberation of heart and mind, by insight and wisdom, see AN 2.30 and AN 9.44. Liberation by wisdom is always transcendent but culminates in release when the mind/heart is temporarily freed of the defilements. This is accomplished by right concentration, which is purifying.

The Seven Factors of Enlightenment

A meditator develops mindfulness as a factor of enlightenment dependent on seclusion/withdrawal, dependent on dispassion, dependent on cessation, resulting in relinquishment (letting go, inner-renouncing).
...keen investigation of phenomena (dhammas) as a factor of enlightenment...
...energy as a factor of enlightenment...
...joy (rapture) as a factor of enlightenment...
...serenity as a factor of enlightenment...
...concentration as a factor of enlightenment...
...equanimity as a factor of enlightenment dependent on seclusion/withdrawal, dependent on dispassion, dependent on cessation, resulting in relinquishment.

These are the Seven Factors of Enlightenment by the development and perfection of which one enters and remains in the defilement-free liberation of heart and mind, having directly known and seen them for oneself here and now in this very life.

Then having exhorted the nuns in this way, 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, and respectfully circumambulated him -- keeping him to their right -- and went to the Blessed One.

On arrival, having bowed, they stood respectfully 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 their right -- and departed (joyfully).

How to reckon the lunar observance (uposatha) days? (Brennan Maxwell)

Moon has four phases marking time on Earth

Then not long after the nuns' departure, the Blessed One addressed the monks: "Monks, just as on the lunar observance day of the 14th, people at large are free of doubtful and unperplexed as to whether the Moon (Chandra) is lacking or full, for it is clearly lacking.

Apparently, in the Buddha's time, the 28-day lunar month was divided so that the half ending in the new moon observance had 14 days, and the half ending in the full moon observance had 14 days. [NOTE: A month of 28 days contains one full moon, and three other weekly phases, of which there are 13 such months, 13x28=364=1 year.]

"In the same way, even though the nuns are gratified with Nandaka's Dharma-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 (teaching)."

"As you say, venerable sir," Ven. Nandaka replied. Then after the night had passed, early in the morning, having put on his robes and carrying his bowl and outer cloak, 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 lunar observance day of the 15th, people at large are free of doubt and unperplexed 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 Dharma-teaching, and their resolves have [now] been fulfilled. Of this large number of nuns, the least of them a stream-winner [a person having reached the first stage of enlightenment, certain to reach full enlightenment within seven lives and free of all subhuman rebirths], not destined for the [subhuman] planes of deprivation, certainly headed for complete enlightenment."

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

Marriage instead of enlightenment?

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"For better or, but not limited to, worse?"

Marriage or enlightenment, is it either/or? It probably is but, of course, it doesn't have to be that way. One, with great difficulty, can do both. If marriage or any committed relationship, such as to a child one is responsible for, shows one one's shortcomings, tests one mettle, brings one to the verge of insanity exposing the defilements of the heart/mind, then that is good. What now? What to do about them?

Buddhist meditation (asianart.org)

Would it have been better to let go and dedicate oneself to meditative and spiritual endeavors? It's not too late! Can one for brief periods let go of distractions and attachments -- sex, overeating, TV, intoxicants, bad karma, neurotic chatter, luxuries, status, power, and fame? That is the time, however brief, to cultivate the Factors of Absorptions (jhana-anga) and the Factors of Enlightenment (bo-jjhanga).

Ilustration of Mars Mission Crew in Stasis

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A NASA-backed study explores an innovative way to dramatically cut the cost of a human expedition to Mars -- put the crew in stasis [just like they do onboard extraterrestrial craft, in which humans have been held captive, or at least that's the way it's depicted on scifi shows and even America's favorite show, The Simpsons, on a special Halloween episode where beings aboard a UFO are preserved alive in suspended animation tanks].

The deep sleep, called torpor, would reduce astronauts' metabolic functions with existing medical procedures. Torpor also can occur naturally in cases of hypothermia. More

Tintin in Tibet
Wiki (en.wikipedia.org)

Tintin in Tibet (Tibetan monastery, or gompa, pictured) is the twentieth volume of The Adventures of Tintin, the comics series by Belgian cartoonist Hergé. The cartoonist considered it his favorite Tintin adventure and an emotional effort, as he created it while suffering from traumatic nightmares and a personal conflict while deciding to leave his wife of three decades for a younger woman.

Tintin in Tibet (Hergé)

The comic, serialized from 1958–59 in Tintin magazine, tells of the young reporter Tintin in search of his friend Chang Chong-Chen, whom the authorities claim has died in a plane crash in the Himalayas. Convinced that Chang has survived, Tintin leads his companions across the Himalayas to the plateau of Tibet, along the way encountering the mysterious Yeti. Themes in Hergé's story include extrasensory perception, the mysticism of Tibetan Buddhism (Vajrayana), and friendship. Tintin in Tibet has been translated into 32 languages, is highly regarded by critics, and has even been praised by the Dalai Lama [if nothing else for exposing the world to Tibetan culture], who awarded it the Light of Truth Award. The story was a commercial success and was published in book form in 1960; the series itself became a defining part of the Franco-Belgian comics tradition. More