Nandiyasakka Sutta
Once the Teacher lived with the Sakyans
at Kapilavatthu in the banyan tree hermitage.
Then Nandiya the Sakyan
Went to the Awakened One
Paid loving respects
sat down beside him and asked:
“Bhante, those wise practitioners
who are thoroughly and completely devoid
of all four qualities of stream-entry,
are they not living in negligence?”
“Nandiya, those who are
thoroughly and completely devoid
of all four qualities of stream-entry;
these I call people who stand outside [this teaching],
in the midst of those who do not practice.” [1]
But as to how a wise practitioner
might live mindlessly
or mindfully,
Listen and apply your mind carefully,
I will explain it to you.”
“Yes Bhante” replied Nandiya.
The Awakened One said this:
[1. Living Unmindful]
How does a wise practitioner live mindlessly?
[A. Buddha]
A wise practitioner is filled
with confident understanding [2]
about the Buddha as such;
‘The Teacher is an Arahant
Perfectly all awakened,
Endowed with perfect understanding
and perfect conduct,
Bliss-abiding,
he who has understood the world
Teacher of Devas and Humans,
Awakened and fully realized’
That practitioner rests content
with this unflagging understanding
and does not make any further effort
to meditate by day
nor for mental solitude at night. [3]
Living mindlessly in this way,
there is no gladness.
When there is no gladness,
there is no joy.
When there is no joy,
there is no tranquility.
When there is no tranquility,
one lives in displeasure.
for one who lives in displeasure,
the mind does not become collected and harmonious.
With such a scattered mind,
the nature of mental states does not grow clear.
When the nature of mental states is unclear,
one can be regarded as dwelling mindlessly.” [4]
[B. Dhamma]
“Or else, a wise practitioner is filled
with confident understanding
about the Teaching as such;
‘Well explained is the Blessed One’s Teaching,
Directly visible, Immediate,
Inviting, Leading upwards,
To be experienced by the wise for oneself.’
That practitioner rests content
with this unflagging understanding
and does not make any further effort
to meditate by day
nor for mental solitude at night.
Living mindlessly in this way,
there is no gladness.
When there is no gladness,
there is no joy.
When there is no joy,
there is no tranquility.
When there is no tranquility,
one lives in displeasure.
for one who lives in displeasure,
the mind does not become collected and harmonious.
With such a scattered mind,
the nature of mental states does not grow clear.
When the nature of mental states is unclear,
one can be regarded as dwelling mindlessly.”
[C. Community]
“Or else, a wise practitioner is filled
with confident understanding
about the community as such;
‘Good is the practice of the Awakened One’s community,
Straight is the practice of the Awakened One’s community,
Wise is the practice of the Awakened One’s community,
Meaningful is the practice of the Awakened One’s community.
That is, the four pairs of people,
The eight kinds of persons.
The saṅgha of the Awakened One is
Worthy support, worthy of hospitality,
Worthy of generosity, worthy of respect,
An unsurpassed field of goodness for the universe.’
That practitioner rests content
with this unflagging understanding
and does not make any further effort
to meditate by day
nor for mental solitude at night.
Living mindlessly in this way,
there is no gladness.
When there is no gladness,
there is no joy.
When there is no joy,
there is no tranquility.
When there is no tranquility,
one lives in displeasure.
For one who lives in displeasure,
the mind does not become collected and harmonious.
With such a scattered mind,
the nature of mental states does not grow clear.
When the nature of mental states is unclear,
one can be regarded as dwelling mindlessly.”
[D. Virtue of the Realized Ones]
“Or else, a wise practitioner is filled
with confident understanding
about the virtue of the realized ones which is; [5]
‘Unbroken, unflawed
Spotless, unsullied
Liberating, taught by the wise
Appeasing and which turns into mental collectedness.’ [6]
That practitioner rests content
with this unflagging understanding
and does not make any further effort
to meditate by day
nor for mental solitude at night.
Living mindlessly in this way,
there is no gladness.
When there is no gladness,
there is no joy.
When there is no joy,
there is no tranquility.
When there is no tranquility,
one lives in displeasure.
For one who lives in displeasure,
the mind does not become collected and harmonious.
With such a scattered mind,
the nature of mental states does not grow clear.
When the nature of mental states is unclear,
one can be regarded as dwelling mindlessly.”
[2. Living Mindfully]
How does a wise practitioner live mindfully?
[A. Buddha]
“Nandiya, a wise practitioner is filled
with confident understanding
about the Buddha as such;
‘The Teacher is an Arahant
Perfectly all awakened,
Endowed with knowledge
and also good conduct,
Bliss-abiding,
he who has understood the world
Teacher of Devas and Humans,
Awakened and fully realized’
That practitioner does not become complacent
with this unflagging understanding
and diligently meditates by day
[and is devoted to] mental solitude at night.
Living mindfully in this way,
there is gladness.
When there is gladness,
there is joy.
When there is joy,
there is tranquility.
When there is tranquility,
one lives in happiness.
For one who lives in happiness,
the mind becomes collected and harmonious.
With such a collected and composed mind,
the nature of mental states grows clear.
When the nature of mental states is clear,
one can be regarded as dwelling mindfully.” [7]
[B. Dhamma]
“Or else, a wise practitioner is filled
with confident understanding
about the Teaching as such;
‘Well explained is the Blessed One’s Teaching,
Directly visible, Immediate,
Inviting, Leading upwards,
To be experienced by the wise for oneself.’
That practitioner does not become complacent
with this unflagging understanding
and diligently meditates by day
[and is devoted to] mental solitude at night.
Living mindfully in this way,
there is gladness.
When there is gladness,
there is joy.
When there is joy,
there is tranquility.
When there is tranquility,
one lives in happiness.
For one who lives in happiness,
the mind becomes collected and harmonious.
With such a collected and composed mind,
the nature of mental states grows clear.
When the nature of mental states is clear,
one can be regarded as dwelling mindfully.”
[C. Community]
“Or else, a wise practitioner is filled
with confident understanding
about the community;
‘Good is the practice of the Awakened One’s disciples,
Straight is the practice of the Awakened One’s saṅgha,
Wise is the practice of the Awakened One’s saṅgha,
Meaningful is the practice of the Awakened One’s saṅgha.
That is, the four pairs of people,
The eight kinds of persons.
The saṅgha of the Awakened One is
Worthy support, worthy of hospitality,
Worthy of generosity, worthy of respect,
An unsurpassed field of goodness for the universe.’
That practitioner does not become complacent
with this unflagging understanding
and diligently meditates by day
[and is devoted to] mental solitude at night.
Living mindfully in this way,
there is gladness.
When there is gladness,
there is joy.
When there is joy,
there is tranquility.
When there is tranquility,
one lives in happiness.
For one who lives in happiness,
the mind becomes collected and harmonious.
With such a collected and composed mind,
the nature of mental states grows clear.
When the nature of mental states is clear,
one can be regarded as dwelling mindfully.”
[D. Virtue of the Realized Ones]
“Or else, a wise practitioner is filled
with confident understanding
about the virtue of the realized ones which is;
‘Unbroken, unflawed
Spotless, unsullied
Liberating, taught by the wise
Appeasing and which turns into mental collectedness.’
That practitioner does not become complacent
with this unflagging understanding
and diligently meditates by day
[and is devoted to] mental solitude at night.
Living mindfully in this way,
there is gladness.
When there is gladness,
there is joy.
When there is joy,
there is tranquility.
When there is tranquility,
one lives in happiness.
For one who lives in happiness,
the mind becomes collected and harmonious.
With such a collected and composed mind,
the nature of mental states grows clear.
When the nature of mental states is clear,
one can be regarded as dwelling mindfully.”
“This is how a wise practitioner lives mindfully Nandiya.”
[1] “’Yassa kho, nandiya, cattāri sotāpattiyaṅgāni sabbena sabbaṁ sabbathā sabbaṁ natthi tamahaṁ bāhiro puthujjanapakkhe ṭhito’ti vadāmi.
[2] Through direct personal experience of practicing the teaching. Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti—
[3] So tena buddhe aveccappasādena santuṭṭho na uttari vāyamati ham pavivekāya, rattiṁ paṭisallānāya.
[4] Tassa evaṁ pamattassa viharato pāmojjaṁ na hoti. Pāmojje asati, pīti na hoti. Pītiyā asati, passaddhi na hoti. Passaddhiyā asati, dukkhaṁ viharati. Dukkhino cittaṁ na samādhiyati. Asamāhite ham hamma na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhyaṁ gacchati.
[5] ariyakantehi sīlehi samannāgato
[6] samādhisaṁvattanikehi
[7] Again, in this remarkable teaching (perhaps one of the best), the Buddha makes it clear, once more, that mindfulness is a product of happiness. Samādhi or mental collectedness comes about through the active practice of the seven supports of awakening, from gladness to collectedness, maturing into heightened discernment. That is smiling, not taking life so seriously, not taking “me” so seriously, what “I” want, how “I am right and you are wrong,” how “I am angry right now.” When one smiles, one has to let go of selfishness, anger, worry and anxiety, there is no other choice. Smiling and laughing at ourselves when we get caught by our own seriousness. Seriousness is directly associated with mindlessness, control, using force and all unwholesome states. Who is serious? One can ask oneself. When the mind is happy, continuously, though letting go, detaching from the million things that can bring us down in this world, relaxing, actively calming the tension that arise through “self-seriousness” and simply come back to Love or compassion or joy or any of the four resting places of awareness. Feel the relief. The relief is instantaneous (Akāliko) and directly visible (Sandiṭṭhiko). One knows then, this teaching is well-proclaimed (Svakkhato). Nourishing this newly untensed mind and strengthening its release with a smile. A smile that cuts through the density of the world. One is bound for lofty mental achievements.
