[208] On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park. Now on that occasion the Venerable Nandaka was instructing, rousing, inspiring, and gladdening the bhikkhus with a talk on the Dhamma in the attendance hall.
Then in the evening the Blessed One, having emerged from seclusion, approached the attendance hall; having approached, he stood at the outer gatehouse waiting for the talk to conclude. Then, when he knew the talk had concluded, the Blessed One cleared his throat and knocked on the door-bar. The bhikkhus opened the door for the Blessed One. Then the Blessed One entered the attendance hall and sat down on the seat prepared for him. Having sat down, the Blessed One said to the Venerable Nandaka: "Long indeed, Nandaka, was this Dhamma exposition of yours that occurred to you for the bhikkhus. My back was aching as I stood at the outer gatehouse waiting for the talk to conclude."
When this was said, the Venerable Nandaka, abashed and feeling apprehension, said to the Blessed One: "Bhante, we did not know that the Blessed One was standing at the outer gatehouse. For if, Bhante, we had known that the Blessed One was standing at the outer gatehouse, not even this much would have occurred to us." Then the Blessed One, knowing that the Venerable Nandaka was abashed, said to the Venerable Nandaka: "Good, good, Nandaka! This is proper for you clansmen who have gone forth out of faith (saddhā) from the home life into homelessness—that you should sit together for a talk on the Dhamma. When you have gathered, Nandaka, there are two things to be done: either talk on the Dhamma or noble silence.
"Nandaka, a bhikkhu has faith but is not virtuous (sīlavā); thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be both one with faith and virtuous?' But when, Nandaka, a bhikkhu has faith and is virtuous, thus he is complete with respect to that factor. Nandaka, a bhikkhu has faith and is virtuous, but he is not one who gains the internal concentration (samādhi) of mind (ajjhattaṃ cetosamādhi); thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be one with faith, virtuous, and a gainer of the internal concentration of mind?' But when, Nandaka, a bhikkhu has faith, is virtuous, and gains the internal concentration of mind, thus he is complete with respect to that factor. Nandaka, a bhikkhu has faith, is virtuous, and gains the internal concentration of mind, but he does not gain insight into dhammas through higher wisdom (adhipaññā-dhammavipassanā); thus he is incomplete with respect to that factor. Just as, Nandaka, there might be a two-footed or a four-footed creature, and one of its feet were inferior and defective—thus it would be incomplete with respect to that limb—even so, Nandaka, a bhikkhu has faith, is virtuous, and gains the internal concentration of mind, but he does not gain insight into dhammas through higher wisdom; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be one with faith, virtuous, a gainer of the internal concentration of mind, and a gainer of insight into dhammas through higher wisdom?' But when, Nandaka, a bhikkhu has faith, is virtuous, gains the internal concentration of mind, and gains insight into dhammas through higher wisdom, thus he is complete with respect to that factor." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.
Then, not long after the Blessed One had departed, the Venerable Nandaka addressed the bhikkhus: "Just now, friends, the Blessed One, having proclaimed by means of four terms the holy life (brahmacariya) entirely complete and pure, rose from his seat and entered his dwelling: 'Nandaka, a bhikkhu has faith but is not virtuous; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: "How can I be both one with faith and virtuous?" But when, Nandaka, a bhikkhu has faith and is virtuous, thus he is complete with respect to that factor. Nandaka, a bhikkhu has faith and is virtuous, but he is not one who gains the internal concentration of mind … he gains the internal concentration of mind, but he does not gain insight into dhammas through higher wisdom; thus he is incomplete with respect to that factor. Just as, Nandaka, there might be a two-footed or a four-footed creature, and one of its feet were inferior and defective—thus it would be incomplete with respect to that limb—even so, Nandaka, a bhikkhu has faith, is virtuous, and gains the internal concentration of mind, but he does not gain insight into dhammas through higher wisdom; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: "How can I be one with faith, virtuous, a gainer of the internal concentration of mind, and a gainer of insight into dhammas through higher wisdom?" But when, Nandaka, a bhikkhu has faith, is virtuous, gains the internal concentration of mind, and gains insight into dhammas through higher wisdom, thus he is complete with respect to that factor.'
"Friends, there are these five benefits in the timely hearing of the Dhamma and in timely discussion of the Dhamma. What five? Here, friends, a bhikkhu teaches the Dhamma to the bhikkhus: good in the beginning, good in the middle, good in the end, with its meaning and phrasing; he proclaims the holy life entirely complete and pure. In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus—good in the beginning, good in the middle, good in the end, with its meaning and phrasing, proclaiming the holy life entirely complete and pure—in just that way he becomes dear and agreeable to the Teacher, respected and esteemed. This, friends, is the first benefit in the timely hearing of the Dhamma and in timely discussion of the Dhamma.
"Further, friends, a bhikkhu teaches the Dhamma to the bhikkhus: good in the beginning, good in the middle, good in the end, with its meaning and phrasing; he proclaims the holy life entirely complete and pure. In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus—good in the beginning … proclaiming the holy life—in just that way he comes to experience the meaning and to experience the Dhamma in that Dhamma. This, friends, is the second benefit in the timely hearing of the Dhamma and in timely discussion of the Dhamma.
"Further, friends, a bhikkhu teaches the Dhamma to the bhikkhus: good in the beginning, good in the middle, good in the end, with its meaning and phrasing; he proclaims the holy life entirely complete and pure. In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus—good in the beginning … proclaiming the holy life—in just that way he penetrates with wisdom and sees the deep matters of meaning in that Dhamma. This, friends, is the third benefit in the timely hearing of the Dhamma and in timely discussion of the Dhamma.
"Further, friends, a bhikkhu teaches the Dhamma to the bhikkhus: good in the beginning … proclaiming the holy life—in just that way his fellows in the holy life esteem him still more highly: 'Surely this venerable one has attained, or is on the way to attaining.' This, friends, is the fourth benefit in the timely hearing of the Dhamma and in timely discussion of the Dhamma.
"Further, friends, a bhikkhu teaches the Dhamma to the bhikkhus: good in the beginning, good in the middle, good in the end, with its meaning and phrasing; he proclaims the holy life entirely complete and pure. In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus—good in the beginning, good in the middle, good in the end, with its meaning and phrasing, proclaiming the holy life entirely complete and pure—therein, those bhikkhus who are trainees (sekha), who have not attained their mind's ideal, and who dwell aspiring to the unsurpassed security from bondage (yogakkhema): they, having heard that Dhamma, arouse energy for the attainment of what has not been attained, for the achievement of what has not been achieved, for the realization of what has not been realized. But those bhikkhus therein who are arahants, whose taints (āsava) are destroyed, who have lived the life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are liberated through final knowledge: they, having heard that Dhamma, dwell devoted simply to a pleasant abiding in this very life. This, friends, is the fifth benefit in the timely hearing of the Dhamma and in timely discussion of the Dhamma. These, friends, are the five benefits in the timely hearing of the Dhamma and in timely discussion of the Dhamma."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.