Nakulapitusutta

Thus have I heard: At one time, the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakalā Grove in the Suṁsumāragira.

Then Nakulapitā the householder approached the Blessed One. After approaching and paying homage to the Blessed One, he sat down to one side.

While sitting to one side, Nakulapitā the householder said to the Blessed One: Venerable Sir, I am old, aged, burdened with years, advanced in life, and afflicted in body, frequently ill.

However, Venerable Sir, I am one who sees impermanence, and I have a mind that is respectful towards the Blessed One and towards the disciples worthy of esteem.

Please instruct me, Venerable Sir; please advise me, Venerable Sir, in such a way that it will be for my lasting welfare and happiness.

The Blessed One said: Indeed indeed.

This body is afflicted, encased in a shell, bound by aging and death.

Householder, anyone who, while maintaining this body, would claim even for a moment that it is free from affliction, what else could this be but foolishness?

Therefore you should train yourself in this way: Though my body is afflicted, my mind will remain unaffected.

Thus should you train yourself.

Then Nakulapitā the householder rejoiced, approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, and, keeping him to his right, approached the Venerable Sāriputta.

After approaching, he paid homage to the Venerable Sāriputta and sat down to one side.

While sitting to one side, the Venerable Sāriputta said to Nakulapitā the householder: Your complexion is pure and bright.

Today, were you able to listen to a Dhamma discourse from the Blessed One?

How could it be otherwise, Venerable Sir?

Today, I was indeed blessed with the ambrosial Dhamma discourse from the Blessed One.

And how were you blessed with the ambrosial Dhamma discourse from the Blessed One?

Today, Venerable Sir, I approached the Blessed One, paid homage, and sat down to one side.

While seated, I said to the Blessed One: Venerable Sir, I am old, aged, burdened with years, advanced in life, and afflicted in body, frequently ill.

However, I am one who sees impermanence and has a mind that is respectful toward the Blessed One and the disciples worthy of esteem.

Please instruct me, Venerable Sir; please advise me, Venerable Sir, in such a way that it will be for my lasting welfare and happiness.

When I said this, Venerable Sir, the Blessed One said to me:

Indeed indeed.

This body is afflicted, encased in a shell, bound by aging and death.

Householder, anyone who, while maintaining this body, would claim even for a moment that it is free from affliction, what else could this be but foolishness?

Therefore you should train yourself in this way: Though my body is afflicted, my mind will remain unaffected.

Thus should you train yourself.

Thus, Venerable Sir, I was blessed with the ambrosial Dhamma discourse from the Blessed One.

But did it not occur to you to ask the Blessed One further: Venerable Sir, to what extent is it that ones body is afflicted and ones mind is also afflicted, and to what extent is it that ones body is afflicted, but ones mind is not afflicted?

Venerable Sir, I came all the way here so that I could learn the meaning of what was spoken by the Blessed One from the Venerable Sāriputta himself.

Please, Venerable Sir, explain the meaning of this to me.

Then listen carefully pay close attention; I will speak.

Yes, Venerable Sir, Nakulapitā the householder replied to the Venerable Sāriputta.

The Venerable Sāriputta said: And how is it that ones body is afflicted and ones mind is also afflicted?

Here an uninstructed worldling, who has no regard for the Noble Ones, is unskilled in the Dhamma of the Noble Ones, untrained in the Dhamma of the Noble Ones, has no regard for true persons, is unskilled in the Dhamma of true persons, untrained in the Dhamma of true persons:

Such a person regards form as self, or self as possessing form, or form as in self, or self as in form.

They are bound by the view I am form, form is mine. This form of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair arise in them.

They regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.

They are bound by the view I am feeling, feeling is mine.

This feeling of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair arise in them.

They regard perception as self, or self as possessing perception, or perception as in self, or self as in perception.

They are bound by the view I am perception, perception is mine.

This perception of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair arise in them.

They regard formations as self, or self as possessing formations, or formations as in self, or self as in formations.

They are bound by the view I am formations, formations are mine.

These formations of theirs change and become otherwise.

When they change and become otherwise, sorrow, lamentation, pain, grief, and despair arise in them.

They regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

They are bound by the view I am consciousness, consciousness is mine.

This consciousness of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair arise in them.

Thus ones body is afflicted and ones mind is also afflicted.

And how is it that ones body is afflicted, but ones mind is not afflicted?

Here a well-instructed disciple of the Noble Ones, who has regard for the Noble Ones, is skilled in the Dhamma of the Noble Ones, trained in the Dhamma of the Noble Ones, has regard for true persons, is skilled in the Dhamma of true persons, trained in the Dhamma of true persons:

Such a person does not regard form as self, or self as possessing form, or form as in self, or self as in form.

They are not bound by the view I am form, form is mine. This form of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair do not arise in them.

They do not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.

They are not bound by the view I am feeling, feeling is mine.

This feeling of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair do not arise in them.

They do not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception.

They are not bound by the view I am perception, perception is mine.

This perception of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair do not arise in them.

They do not regard formations as self, or self as possessing formations, or formations as in self, or self as in formations.

They are not bound by the view I am formations, formations are mine.

These formations of theirs change and become otherwise.

When they change and become otherwise, sorrow, lamentation, pain, grief, and despair do not arise in them.

They do not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

They are not bound by the view I am consciousness, consciousness is mine.

This consciousness of theirs changes and becomes otherwise.

When it changes and becomes otherwise, sorrow, lamentation, pain, grief, and despair do not arise in them.

Thus ones body is afflicted, but ones mind is not afflicted.

This is what the Venerable Sāriputta said.

Delighted, Nakulapitā the householder rejoiced at the Venerable Sāriputtas words.