“Yes, venerable sister,” that man replied, and he went to the Venerable Ananda and delivered his message. The venerable Ananda consented in silence. In the early morning he dressed, took his bowl and robe, and went to the nunnery where that nun lived. When the nun saw the Venerable Ananda approaching in the distance, she lay down on her couch and drew her covering over her head.
When the Venerable Ananda arrived at the nun’s place, he sat down on a prepared seat and spoke to her thus: “Sister, this body has come into being through food; yet based on food, food can be abandoned. This body has come into being through craving; yet based on craving, craving can be abandoned. This body has come into being through conceit; yet based on conceit, conceit can be abandoned. This body has come into being through the sexual act; but in regard to the sexual act the Blessed One has advised the destruction of the bridge.
“It has been said: ‘Sister, this body has come into being through food; yet based on food, food can be abandoned.’ With reference to what was this said? Here, sister, a monk or nun, reflecting wisely, takes food neither for enjoyment, nor for indulgence, nor for physical beauty and attractiveness, but only for the upkeep and sustenance of this body, for avoiding harm to it and for supporting the holy life, thinking: ‘thus I shall put a stop to old feelings (of hunger) and shall not arouse new feelings, and I shall be healthy and blameless and live in comfort.’ Then some time later, based on food, he abandons food. It is on account of this that it was said: ‘This body has come into being through food; yet based on food, food can be abandoned.’
“It has been said: ‘Sister, this body has come into being through craving; yet based on craving, craving can be abandoned.’ With reference to what was this said? In this case, a monk hears it said: ‘They say that a monk of such and such a name, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself by direct knowledge.’ Then he thinks, ‘Oh, when shall I too realize the taintless liberation of mind, liberation by wisdom?’ Then, some time later, based on that craving, he abandons craving. It is on account of this that it was said: ‘This body has come into being through craving; yet based on craving, craving can be abandoned.’
“It has been said: ‘Sister, this body has come into being through conceit; yet based on conceit, conceit can be abandoned.’ With reference to what was this said? In this case, a monk hears it said: ‘They say that a monk of such and such a name, by the destruction of the taints, in this very life enters and swells in the taintless liberation of mind, liberation by wisdom, having realized it for himself by direct knowledge.’ Then he thinks, ‘Oh, when shall I too realize the taintless liberation of mind, liberation by wisdom?’ then, some time later, based on that conceit, he abandons conceit. It is on account of this that it was said: ‘This body has come into being through conceit; yet based on conceit, conceit can be abandoned.’
“This body, sister, has come into being through the sexual act; but in regard to the sexual act the Blessed One has advised the destruction of the bridge.”
Thereupon that nun rose from her couch, arranged her upper robe on one shoulder, fell at the feet of the Venerable Ananda, and said:
“Oh, venerable sir, I committed an offence when I behaved so foolishly, stupidly and unskillfully! Let the Venerable Ananda accept my admission of the offence and pardon me, and I shall practice restraint in the future.”
“Truly, sister, you committed an offence when you behaved so foolishly, stupidly and unskillfully. But as you have recognized your offence as such and make amends for it according to the rule, we pardon you. For it is a sign of growth in the Discipline of the Noble One that one recognizes one’s offence, makes amends for it according to the rule, and in future practices restraint.”
Numerical Discourses of the Buddha
An anthology of Suttas from the Anguttara Nikāya
Selected and translated from the Pāli by Nyanaponika Thera and Bhikkhu Bodhi
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