At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. When he knew the talk had ended he cleared his throat and knocked on the door-panel. Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsetvā aggaḷaṁ ākoṭesi. The mendicants opened the door for the Buddha, Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. and he entered the assembly hall, where he sat on the seat spread out. Atha kho bhagavā upaṭṭhānasālaṁ pavisitvā paññattāsane nisīdi.

He said to Nandaka, Nisajja kho bhagavā āyasmantaṁ nandakaṁ etadavoca: “Nandaka, that was a long exposition of the teaching you gave to the mendicants. “dīgho kho tyāyaṁ, nandaka, dhammapariyāyo bhikkhūnaṁ paṭibhāsi. My back was aching while I stood outside the door waiting for the talk to end.” Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṁ āgamayamānassā”ti.

When he said this, Nandaka felt embarrassed and said to the Buddha, Evaṁ vutte, āyasmā nandako sārajjamānarūpo bhagavantaṁ etadavoca: “Sir, we didn’t know that the Buddha was standing outside the door. “na kho pana mayaṁ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. If we’d known, I wouldn’t have said so much.” Sace hi mayaṁ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi (…) no nappaṭibhāseyyā”ti.

Then the Buddha, knowing that Nandaka was embarrassed, said to him, Atha kho bhagavā āyasmantaṁ nandakaṁ sārajjamānarūpaṁ viditvā āyasmantaṁ nandakaṁ etadavoca: “Good, good, Nandaka! “sādhu sādhu, nandaka. It’s appropriate for gentlemen like you, who have gone forth out of faith from the lay life to homelessness, to sit together for a Dhamma talk. Etaṁ kho, nandaka, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. When you’re sitting together you should do one of two things: Sannipatitānaṁ vo, nandaka, dvayaṁ karaṇīyaṁ—discuss the teachings or keep noble silence. dhammī vā kathā ariyo vā tuṇhībhāvo.

Nandaka, a mendicant is faithful but not ethical. Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. So they’re incomplete in that respect, Evaṁ so tenaṅgena aparipūro hoti. and should fulfill it, thinking, Tena taṁ aṅgaṁ paripūretabbaṁ: ‘How can I become faithful and ethical?’ ‘kintāhaṁ saddho ca assaṁ sīlavā cā’ti. When a mendicant is faithful and ethical, they’re complete in that respect. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.

A mendicant is faithful and ethical, but does not get internal serenity of heart. Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa. So they’re incomplete in that respect, Evaṁ so tenaṅgena aparipūro hoti. and should fulfill it, thinking, Tena taṁ aṅgaṁ paripūretabbaṁ: ‘How can I become faithful and ethical and get internal serenity of heart?’ ‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissā’ti. When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, evaṁ so tenaṅgena paripūro hoti.

A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. So they’re incomplete in that respect. Evaṁ so tenaṅgena aparipūro hoti. Suppose, Nandaka, there was a four-footed animal Seyyathāpi, nandaka, pāṇako catuppādako assa. that was lame and disabled. Tassa eko pādo omako lāmako. It would be incomplete in that respect. Evaṁ so tenaṅgena aparipūro assa. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. So they’re incomplete in that respect, Evaṁ so tenaṅgena aparipūro hoti. and should fulfill it, thinking, Tena taṁ aṅgaṁ paripūretabbaṁ: ‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’ ‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti.

When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.” Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṁ so tenaṅgena paripūro hotī”ti.

That is what the Buddha said. Idamavoca bhagavā. When he had spoken, the Holy One got up from his seat and entered his dwelling. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Then soon after the Buddha left, Venerable Nandaka said to the mendicants, Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi: “Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling: “idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘Nandaka, a mendicant is faithful but not ethical. ‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. So they’re incomplete in that respect, Evaṁ so tenaṅgena aparipūro hoti. and should fulfill it, thinking, Tena taṁ aṅgaṁ paripūretabbaṁ—“How can I become faithful and ethical?” kintāhaṁ saddho ca assaṁ sīlavā cā’ti. When a mendicant is faithful and ethical, they’re complete in that respect. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.

A mendicant is faithful and ethical, but does not get internal serenity of heart. … Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa …pe…

They get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, So they’re incomplete in that respect. evaṁ so tenaṅgena aparipūro hoti. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako, It would be incomplete in that respect. evaṁ so tenaṅgena aparipūro assa. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, So they’re incomplete in that respect, evaṁ so tenaṅgena aparipūro hoti, and should fulfill it, thinking: tena taṁ aṅgaṁ paripūretabbaṁ “How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?” ‘kintāhaṁ saddho ca assaṁ sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, they’re complete in that respect.’ evaṁ so tenaṅgena paripūro hotīti.

Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time. Pañcime, āvuso, ānisaṁsā kālena dhammassavane kālena dhammasākacchāya. What five? Katame pañca?

Firstly, a mendicant proclaims a teaching to the mendicants that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. Idhāvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Whenever they do this, they become liked and approved by the Teacher, respected and admired. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. This is the first benefit … Ayaṁ, āvuso, paṭhamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Furthermore, a mendicant teaches the mendicants the Dhamma … Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma. brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. This is the second benefit … Ayaṁ, āvuso, dutiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Furthermore, a mendicant teaches the mendicants the Dhamma … Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati. This is the third benefit … Ayaṁ, āvuso, tatiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Furthermore, a mendicant teaches the mendicants the Dhamma … Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti. Whenever they do this, their spiritual companions esteem them more highly, thinking, Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā naṁ sabrahmacārī uttari sambhāventi: ‘For sure this venerable has attained or will attain.’ ‘addhā ayamāyasmā patto vā pajjati vā’. This is the fourth benefit … Ayaṁ, āvuso, catuttho ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

Furthermore, a mendicant teaches the mendicants the Dhamma … Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te taṁ dhammaṁ sutvā vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Hearing that teaching, they simply live happily in this life. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te taṁ dhammaṁ sutvā diṭṭhadhammasukhavihāraṁyeva anuyuttā viharanti. This is the fifth benefit … Ayaṁ, āvuso, pañcamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.

These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.” Ime kho, āvuso, pañca ānisaṁsā kālena dhammassavane kālena dhammasākacchāyā”ti.

Catutthaṁ.