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Majjhima Nikāya 146 Middle Discourses 146
Nandakovādasutta Advice from Nandaka
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca: Then Mahāpajāpatī Gotamī, together with about five hundred bhikkhunīs, went to the Blessed One, and after paying homage to him, she stood at one side. Standing at one side, Mahāpajāpatī Gotamī said to the Blessed One:Then Mahāpajāpati Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him,
“ovadatu, bhante, bhagavā bhikkhuniyo; ‘Venerable sir, let the Blessed One advise the bhikkhunīs;“Sir, may the Buddha please advise
anusāsatu, bhante, bhagavā bhikkhuniyo; let the Blessed One instruct the bhikkhunīs;and instruct the nuns.
karotu, bhante, bhagavā bhikkhunīnaṁ dhammiṁ kathan”ti. let the Blessed One give the bhikkhunīs a talk on the Dhamma.’Please give the nuns a Dhamma talk.”
Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Now on that occasion the elder bhikkhus were advising the bhikkhunīs in turn.Now at that time the senior monks were taking turns to advise the nuns.
Āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyena. The venerable Nandaka did not want to advise the bhikkhunīs in his turn.But Venerable Nandaka didn’t want to take his turn.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: Then the Blessed One addressed the venerable Ānanda thus:Then the Buddha said to Venerable Ānanda,
“kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā”ti? ‘Ānanda, whose turn is it today to advise the bhikkhunīs?’“Ānanda, whose turn is it to advise the nuns today?”
“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena. ‘Venerable sir, it is everyone’s turn to advise the bhikkhunīs.“It’s Nandaka’s turn, sir,
Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti. It is the venerable Nandaka’s turn, venerable sir, but he does not want to advise the bhikkhunīs.’but he doesn’t want to do it.”
Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi: Then the Blessed One addressed the venerable Nandaka thus:Then the Buddha said to Nandaka,
“ovada, nandaka, bhikkhuniyo; ‘Advise the bhikkhunīs, Nandaka;“Nandaka, please advise
anusāsa, nandaka, bhikkhuniyo; instruct the bhikkhunīs, Nandaka;and instruct the nuns.
karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ dhammiṁ kathan”ti. give the bhikkhunīs a talk on the Dhamma, brahmin.’Please, brahmin, give the nuns a Dhamma talk.”
“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. ‘Yes, venerable sir,’ the venerable Nandaka replied to the Blessed One. Then, when it was morning, he dressed, and taking his bowl and outer robe, went into Sāvatthī for alms.“Yes, sir,” replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. When he had wandered for alms in Sāvatthī and had returned from his alms round, after the meal he went with a companion to the Rājaka Park.He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Royal Monastery with a companion.
Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ. The bhikkhunīs saw the venerable Nandaka coming from a distance.Those nuns saw him coming off in the distance,
Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ. Seeing him, they prepared a seat and set out water for the feet.so they spread out a seat and placed water for washing the feet.
Nisīdi kho āyasmā nandako paññatte āsane. The venerable Nandaka sat down on the seat made ready.Nandaka sat down on the seat spread out,
Nisajja pāde pakkhālesi. Having sat down, he washed his feet.and washed his feet.
Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those bhikkhunīs paid homage to the venerable Nandaka and sat down at one side.Those nuns bowed, and sat down to one side.
Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca: The venerable Nandaka said this to those bhikkhunīs sitting at one side:Nandaka said to them,
“paṭipucchakathā kho, bhaginiyo, bhavissati. ‘This talk will be in the form of questions, sisters.“Sisters, this talk shall be in the form of questions.
Tattha ājānantīhi: ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi: ‘na ājānāmā’ tissa vacanīyaṁ. When you know, you should say: “We know”; when you do not know, you should say: “We do not know”.When you understand, say so. When you don’t understand, say so.
Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo: Or if any of you has doubt or uncertainty, I too should be questioned thus:If anyone has a doubt or uncertainty, ask me about it:
‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti? “Venerable sir, how is this? What is the meaning of this?”’‘Why, sir, does it say this? What does that mean?’”
“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti. ‘Venerable sir, we are satisfied and pleased that the venerable Nandaka invites us in this way.’“We’re already delighted and satisfied with Master Nandaka, since he invites us like this.”
“Taṁ kiṁ maññatha, bhaginiyo, ‘What do you think, sisters,“What do you think, sisters?
cakkhu niccaṁ vā aniccaṁ vā”ti? is the eye permanent or impermanent?’Is the eye permanent or impermanent?”
“Aniccaṁ, bhante”. ‘Impermanent, venerable sir.’“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”
“Taṁ kiṁ maññatha, bhaginiyo, ‘What do you think, sisters,“What do you think, sisters?
sotaṁ niccaṁ vā aniccaṁ vā”ti? is the ear permanent or impermanent?’Is the ear …
“Aniccaṁ, bhante …pe… ‘Impermanent, venerable sir …
ghānaṁ niccaṁ vā aniccaṁ vā”ti? is the nose permanent or impermanent?’nose …
“Aniccaṁ, bhante” … ‘Impermanent, venerable sir’ …
“jivhā niccā vā aniccā vā”ti? ‘is the tongue permanent or impermanent?’tongue …
“Aniccā, bhante” … ‘Impermanent, venerable sir’ …
“kāyo nicco vā anicco vā”ti? ‘is the body permanent or impermanent?’body …
“Anicco, bhante” … ‘Impermanent, venerable sir’ …
“mano nicco vā anicco vā”ti? ‘is the mind permanent or impermanent?’mind permanent or impermanent?”
“Anicco, bhante”. ‘Impermanent, venerable sir.’“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘Because, venerable sir, it has already been well seen by us as it actually is with right understanding thus:Because we have already truly seen this with right wisdom:
‘itipime cha ajjhattikā āyatanā aniccā’”ti. “These six bases in oneself are impermanent.”’‘So these six interior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.That’s how it is for a noble disciple who truly sees with right wisdom.
Taṁ kiṁ maññatha, bhaginiyo, What do you think, sisters,What do you think, sisters?
rūpā niccā vā aniccā vā”ti? are forms permanent or impermanent?’Are sights permanent or impermanent?”
“Aniccā, bhante”. ‘Impermanent, venerable sir.’“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’“But if they’re impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:“But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”
“Taṁ kiṁ maññatha, bhaginiyo, ‘What do you think, sisters,“What do you think, sisters?
saddā niccā vā aniccā vā”ti? are sounds permanent or impermanent?’Are sounds …
“Aniccā, bhante …pe… ‘Impermanent, venerable sir …
gandhā niccā vā aniccā vā”ti? are odours permanent or impermanent?’smells …
“Aniccā, bhante” … ‘Impermanent, venerable sir’ …
“rasā niccā vā aniccā vā”ti? ‘are flavours permanent or impermanent?’tastes …
“Aniccā, bhante” … ‘Impermanent, venerable sir’ …
“phoṭṭhabbā niccā vā aniccā vā”ti? ‘are tangibles permanent or impermanent?’touches …
“Aniccā, bhante” … ‘Impermanent, venerable sir’ …
“dhammā niccā vā aniccā vā”ti? ‘are dhammas permanent or impermanent?’ideas permanent or impermanent?”
“Aniccā, bhante”. ‘Impermanent, venerable sir.’“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’“But if they’re impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:“But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘Because, venerable sir, it has already been well seen by us as it actually is with right understanding thus:Because we have already truly seen this with right wisdom:
‘itipime cha bāhirā āyatanā aniccā’”ti. “These six external bases are impermanent.”’‘So these six exterior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.That’s how it is for a noble disciple who truly sees with right wisdom.
Taṁ kiṁ maññatha, bhaginiyo, What do you think, sisters,What do you think, sisters?
cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is eye-consciousness permanent or impermanent?’Is eye consciousness …
“Aniccaṁ, bhante”. ‘Impermanent, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kiṁ maññatha, bhaginiyo, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? ‘What do you think, sisters, is ear-consciousness permanent or impermanent?’ear consciousness …
“Aniccaṁ, bhante …pe… ‘Impermanent, venerable sir …
ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is nose-consciousness permanent or impermanent?’nose consciousness …
“Aniccaṁ, bhante” … ‘Impermanent, venerable sir’ …
“jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? ‘is tongue-consciousness permanent or impermanent?’tongue consciousness …
“Aniccaṁ, bhante” … ‘Impermanent, venerable sir’ …
“kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? ‘is body-consciousness permanent or impermanent?’body consciousness …
“Aniccaṁ, bhante” … ‘Impermanent, venerable sir’ …
“manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? ‘is mind-consciousness permanent or impermanent?’mind consciousness permanent or impermanent?”
“Aniccaṁ, bhante”. ‘Impermanent, venerable sir.’“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”? ‘And is what is impermanent painful or pleasant?’“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘Because, venerable sir, it has already been well seen by us as it actually is with right understanding thus:Because we have already truly seen this with right wisdom:
‘itipime cha viññāṇakāyā aniccā’”ti. “These six bodies of consciousness are impermanent.”’‘So these six classes of consciousness are impermanent.’”
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.That’s how it is for a noble disciple who truly sees with right wisdom.
Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Sisters, suppose there were an oil lamp burning: its oil would be impermanent and subject to change, its wick would be impermanent and subject to change, its flame would be impermanent and subject to change, and its radiance would be impermanent and subject to change.Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṁ vadeyya: If anyone were to say, sisters:Now, suppose someone was to say:
‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; “While that oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change,‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable.
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; but its radiance is permanent, everlasting, eternal, and not subject to change”—But the light is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’Would they be speaking rightly?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; ‘Because, venerable sir, while that oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change,Because that oil lamp’s oil, wick, and flame are all impermanent and perishable,
pagevassa ābhā aniccā vipariṇāmadhammā”ti. so how much more its radiance, which is impermanent and subject to change.’let alone the light.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘So too, sisters, if anyone were to say:“In the same way, suppose someone was to say:
‘cha khome ajjhattikā āyatanā aniccā; “These six bases in oneself are impermanent,‘These six interior sense fields are impermanent.
yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; but that pleasant, painful, or neither-painful-nor-pleasant feeling which one experiences dependent on the six bases in oneself is permanent, everlasting, eternal, and not subject to change”—But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’Would they be speaking rightly?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. ‘Because, venerable sir, each appropriate feeling arises dependent on its appropriate condition,Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. and with the cessation of its appropriate condition, that appropriate feeling ceases.’When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.That’s how it is for a noble disciple who truly sees with right wisdom.
Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. Sisters, suppose there were a great tree standing, possessed of heartwood: its root would be impermanent and subject to change, its trunk would be impermanent and subject to change, its branches and foliage would be impermanent and subject to change, and its shadow would be impermanent and subject to change.Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṁ vadeyya: If anyone were to say, sisters:Now, suppose someone was to say:
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; “While that great tree stands, possessed of heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change, but its shadow is permanent, everlasting, eternal, and not subject to change”—‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’Would they be speaking rightly?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; ‘Because, venerable sir, while that great tree stands, possessed of heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change,Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable,
pagevassa chāyā aniccā vipariṇāmadhammā”ti. so how much more its shadow, which is impermanent and subject to change.’let alone the shadow.”
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘So too, sisters, if anyone were to say:“In the same way, suppose someone was to say:
‘cha khome bāhirā āyatanā aniccā. “These six external bases are impermanent.‘These six exterior sense fields are impermanent.
Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; But that pleasant, painful, or neither-painful-nor-pleasant feeling which one experiences dependent on the six external bases is permanent, everlasting, eternal, and not subject to change”—But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’Would they be speaking rightly?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. ‘Because, venerable sir, each appropriate feeling arises dependent on its appropriate condition,Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. and with the cessation of its appropriate condition, that appropriate feeling ceases.’When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.“Good, good, sisters!
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.That’s how it is for a noble disciple who truly sees with right wisdom.
Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Sisters, suppose a clever butcher or his apprentice, having killed a cow, were to carve it up with a sharp carving knife, without damaging the inner mass of flesh and without damaging the outer hide,Suppose a deft butcher or their apprentice, having killed a cow, were to carve it with a sharp meat cleaver, without damaging the flesh inside or the hide outside.
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. and whatever inner tissue, sinews, and ligaments there were, he would cut, sever, and carve them all away with the sharp carving knife;They’d cut, carve, sever, and slice through each of the connecting tendons, sinews, and ligaments with a sharp meat cleaver,
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya: and having cut, severed, and carved them all away, having removed the outer hide, he were to cover that cow again with that same hide and say:and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; “This cow is joined to this hide just as before”—‘This cow is joined to its hide just like before.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’Would they be speaking rightly?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.
“Taṁ kissa hetu”? ‘Why is that?’Why is that?
“Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. ‘Because, venerable sir, however much that clever butcher or his apprentice, having killed that cow, were to carve it up with a sharp carving knife, without damaging the inner mass of flesh and without damaging the outer hide,
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. and whatever inner tissue, sinews, and ligaments there were, he were to cut, sever, and carve them all away with the sharp carving knife;
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: and having cut, severed, and carved them all away, having removed the outer hide, were to cover that cow again with that same hide and say:Because even if they wrap that cow up in that very same hide and say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; “This cow is joined to this hide just as before”—‘This cow is joined to its hide just like before,’
atha kho sā gāvī visaṁyuttā teneva cammenā”ti. still that cow would be disjoined from that hide.’still that cow is not joined to that hide.”
“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya. ‘This simile, sisters, has been made by me to convey a meaning.“I’ve made up this simile to make a point.
Ayamevettha attho; And this is the meaning here:And this is the point.
‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; “the inner mass of flesh,” sisters, is a term for the six bases in oneself;‘The inner flesh’ is a term for the six interior sense fields.
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; “the outer hide,” sisters, is a term for the six external bases;‘The outer hide’ is a term for the six exterior sense fields.
‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; “the inner tissue, sinews, and ligaments,” sisters, is a term for relishing and lust;‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing.
‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; “the sharp carving knife,” sisters, is a term for noble understanding—‘A sharp meat cleaver’ is a term for noble wisdom.
yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati. the noble understanding that cuts, severs, and carves away the inner defilements, fetters, and bonds.And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.
Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. ‘There are, sisters, these seven enlightenment factors, developing and cultivating which a bhikkhu, by realizing for himself with direct knowledge, here and now enters upon and abides in the taintless deliverance of mind and deliverance by understanding, with the exhaustion of the taints.Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
Katame satta? What are the seven?What seven?
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Here, sisters, a bhikkhu develops the mindfulness enlightenment factor, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment.It’s when a mendicant develops the awakening factors of mindfulness,
Dhammavicayasambojjhaṅgaṁ bhāveti …pe… He develops the investigation-of-states enlightenment factor …investigation of principles,
vīriyasambojjhaṅgaṁ bhāveti … he develops the energy enlightenment factor …energy,
pītisambojjhaṅgaṁ bhāveti … he develops the joy enlightenment factor …rapture,
passaddhisambojjhaṅgaṁ bhāveti … he develops the tranquillity enlightenment factor …tranquility,
samādhisambojjhaṅgaṁ bhāveti … he develops the concentration enlightenment factor …immersion,
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. he develops the equanimity enlightenment factor, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment.and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. These, sisters, are the seven enlightenment factors, developing and cultivating which a bhikkhu, by realizing for himself with direct knowledge, here and now enters upon and abides in the taintless deliverance of mind and deliverance by understanding, with the exhaustion of the taints.’It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi: Then, having advised those bhikkhunīs with this advice, the venerable Nandaka dismissed them:Then after giving this advice to the nuns, Nandaka sent them off, saying,
“gacchatha, bhaginiyo; kālo”ti. ‘Go, sisters; it is time.’“Go, sisters, it is time.”
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ nandakaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca: Then those bhikkhunīs, having delighted in and rejoiced in the venerable Nandaka’s words, rose from their seats, and after paying homage to the venerable Nandaka, keeping him on their right, went to the Blessed One; having approached and paid homage to the Blessed One, they stood at one side. The Blessed One said to those bhikkhunīs standing at one side:And then those nuns approved and agreed with what Nandaka had said. They rose from their seats, bowed, and respectfully circled him, keeping him on their right. Then they went up to the Buddha, bowed, and stood to one side. The Buddha said to them,
“gacchatha, bhikkhuniyo; kālo”ti. ‘Go, bhikkhunīs; it is time.’“Go, nuns, it is time.”
Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Then those bhikkhunīs, having paid homage to the Blessed One, keeping him on their right, departed.Then those nuns bowed and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: Then, not long after those bhikkhunīs had left, the Blessed One addressed the bhikkhus thus:Soon after those nuns had left, the Buddha addressed the mendicants:
“seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā: ‘Bhikkhus, just as on the fourteenth day of the fortnight, on the observance day, most people have no doubt or uncertainty whether the moon is deficient or full,“Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti. but rather it is only deficient—wondering whether the moon is full or not, since it is obviously not full.
Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti. so too, bhikkhus, those bhikkhunīs are satisfied with Nandaka’s teaching of the Dhamma, but their intention is not yet fulfilled.’In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t got all they wished for.”
Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi: Then the Blessed One addressed the venerable Nandaka thus:Then the Buddha said to Nandaka,
“tena hi tvaṁ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti. ‘Then, Nandaka, you should advise those same bhikkhunīs tomorrow too with this same advice.’“Well then, Nandaka, tomorrow you should give those nuns the same advice again.”
“Evaṁ, bhante”ti kho āyasmā nandako bhagavato paccassosi. ‘Yes, venerable sir,’ the venerable Nandaka replied to the Blessed One.“Yes, sir,” Nandaka replied.
Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then, when that night had passed, the venerable Nandaka, in the morning, dressed, and taking his bowl and outer robe, went into Sāvatthī for alms.And the next day he went to those nuns, and all unfolded just like the previous day.
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. When he had wandered for alms in Sāvatthī and had returned from his alms round, after the meal he went with a companion to the Rājaka Park.
Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ. The bhikkhunīs saw the venerable Nandaka coming from a distance.
Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ. Seeing him, they prepared a seat and set out water for the feet.
Nisīdi kho āyasmā nandako paññatte āsane. The venerable Nandaka sat down on the seat made ready.
Nisajja pāde pakkhālesi. Having sat down, he washed his feet.
Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those bhikkhunīs paid homage to the venerable Nandaka and sat down at one side.
Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca: The venerable Nandaka said this to those bhikkhunīs sitting at one side:
“paṭipucchakathā kho, bhaginiyo, bhavissati. ‘This talk will be in the form of questions, sisters.
Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṁ. When you know, you should say: “We know”; when you do not know, you should say: “We do not know”.
Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo: Or if any of you has doubt or uncertainty, I too should be questioned thus:
‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti. “Venerable sir, how is this? What is the meaning of this?”’
“Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti. ‘Venerable sir, we are satisfied and pleased that the venerable Nandaka invites us in this way.’
“Taṁ kiṁ maññatha, bhaginiyo, cakkhu niccaṁ vā aniccaṁ vā”ti? ‘What do you think, sisters, is the eye permanent or impermanent?’
“Aniccaṁ, bhante”. ‘Impermanent, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kiṁ maññatha, bhaginiyo, sotaṁ niccaṁ vā aniccaṁ vā”ti? ‘What do you think, sisters, is the ear permanent or impermanent?’
“Aniccaṁ, bhante …pe… ‘Impermanent, venerable sir …
ghānaṁ niccaṁ vā aniccaṁ vā”ti? is the nose permanent or impermanent?’
“Aniccaṁ, bhante … ‘Impermanent, venerable sir …
jivhā … the tongue …
kāyo … the body …
mano nicco vā anicco vā”ti? is the mind permanent or impermanent?’
“Anicco, bhante”. ‘Impermanent, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘Because, venerable sir, it has already been well seen by us as it actually is with right understanding thus:
‘itipime cha ajjhattikā āyatanā aniccā’”ti. “These six bases in oneself are impermanent.”’
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.
Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? What do you think, sisters, are forms permanent or impermanent?’
“Aniccā, bhante”. ‘Impermanent, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti? ‘What do you think, sisters, are sounds permanent or impermanent?’
“Aniccā, bhante …pe… ‘Impermanent, venerable sir …
gandhā niccā vā aniccā vā”ti? are odours permanent or impermanent?’
“Aniccā, bhante … ‘Impermanent, venerable sir …
rasā niccā vā aniccā vā”ti? are flavours permanent or impermanent?’
“Aniccā, bhante … ‘Impermanent, venerable sir …
phoṭṭhabbā niccā vā aniccā vā”ti? are tangibles permanent or impermanent?’
“Aniccā, bhante … ‘Impermanent, venerable sir …
dhammā niccā vā aniccā vā”ti? are dhammas permanent or impermanent?’
“Aniccā, bhante”. ‘Impermanent, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘Because, venerable sir, it has already been well seen by us as it actually is with right understanding thus:
‘itipime cha bāhirā āyatanā aniccā’”ti. “These six external bases are impermanent.”’
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.
Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? What do you think, sisters, is eye-consciousness permanent or impermanent?’
“Aniccaṁ, bhante …pe… ‘Impermanent, venerable sir …
sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is ear-consciousness permanent or impermanent?’
“Aniccaṁ, bhante … ‘Impermanent, venerable sir …
ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is nose-consciousness permanent or impermanent?’
“Aniccaṁ, bhante … ‘Impermanent, venerable sir …
jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is tongue-consciousness permanent or impermanent?’
“Aniccaṁ, bhante … ‘Impermanent, venerable sir …
kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is body-consciousness permanent or impermanent?’
“Aniccaṁ, bhante … ‘Impermanent, venerable sir …
manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is mind-consciousness permanent or impermanent?’
“Aniccaṁ, bhante”. ‘Impermanent, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? ‘And is what is impermanent painful or pleasant?’
“Dukkhaṁ, bhante”. ‘Painful, venerable sir.’
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘And is what is impermanent, painful, and subject to change fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? “This is mine, this is I, this is my self”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘Because, venerable sir, it has already been well seen by us as it actually is with right understanding thus:
‘itipime cha viññāṇakāyā aniccā’”ti. “These six bodies of consciousness are impermanent.”’
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.
Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Sisters, suppose there were an oil lamp burning: its oil would be impermanent and subject to change, its wick would be impermanent and subject to change, its flame would be impermanent and subject to change, and its radiance would be impermanent and subject to change.
Yo nu kho, bhaginiyo, evaṁ vadeyya: If anyone were to say, sisters:
‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; “While that oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change,
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; but its radiance is permanent, everlasting, eternal, and not subject to change”—
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; ‘Because, venerable sir, while that oil lamp is burning, its oil is impermanent and subject to change, its wick is impermanent and subject to change, its flame is impermanent and subject to change,
pagevassa ābhā aniccā vipariṇāmadhammā”ti. so how much more its radiance, which is impermanent and subject to change.’
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘So too, sisters, if anyone were to say:
‘cha khome ajjhattikā āyatanā aniccā. “These six bases in oneself are impermanent.
Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; But that pleasant, painful, or neither-painful-nor-pleasant feeling which one experiences dependent on the six bases in oneself is permanent, everlasting, eternal, and not subject to change”—
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. ‘Because, venerable sir, each appropriate feeling arises dependent on its appropriate condition,
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. and with the cessation of its appropriate condition, that appropriate feeling ceases.’
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.
Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. Sisters, suppose there were a great tree standing, possessed of heartwood: its root would be impermanent and subject to change, its trunk would be impermanent and subject to change, its branches and foliage would be impermanent and subject to change, and its shadow would be impermanent and subject to change.
Yo nu kho, bhaginiyo, evaṁ vadeyya: If anyone were to say, sisters:
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; “While that great tree stands, possessed of heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change,
yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; but its shadow is permanent, everlasting, eternal, and not subject to change”—
sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; ‘Because, venerable sir, while that great tree stands, possessed of heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and foliage are impermanent and subject to change,
pagevassa chāyā aniccā vipariṇāmadhammā”ti. so how much more its shadow, which is impermanent and subject to change.’
“Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘So too, sisters, if anyone were to say:
‘cha khome bāhirā āyatanā aniccā. “These six external bases are impermanent.
Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; But that pleasant, painful, or neither-painful-nor-pleasant feeling which one experiences dependent on the six external bases is permanent, everlasting, eternal, and not subject to change”—
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. ‘Because, venerable sir, each appropriate feeling arises dependent on its appropriate condition,
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. and with the cessation of its appropriate condition, that appropriate feeling ceases.’
“Sādhu sādhu, bhaginiyo. ‘Good, good, sisters.
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. So it is, sisters, for a noble disciple who sees this as it actually is with right understanding.
Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Sisters, suppose a clever butcher or his apprentice, having killed a cow, were to carve it up with a sharp carving knife, without damaging the inner mass of flesh and without damaging the outer hide,
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. and whatever inner tissue, sinews, and ligaments there were, he would cut, sever, and carve them all away with the sharp carving knife;
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya: and having cut, severed, and carved them all away, having removed the outer hide, he were to cover that cow again with that same hide and say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; “This cow is joined to this hide just as before”—
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? would he be speaking rightly, sisters?’
“No hetaṁ, bhante”. ‘No, venerable sir.’
“Taṁ kissa hetu”? ‘Why is that?’
“Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. ‘Because, venerable sir, however much that clever butcher or his apprentice, having killed that cow, were to carve it up with a sharp carving knife, without damaging the inner mass of flesh and without damaging the outer hide,
Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. and whatever inner tissue, sinews, and ligaments there were, he were to cut, sever, and carve them all away with the sharp carving knife;
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: and having cut, severed, and carved them all away, having removed the outer hide, were to cover that cow again with that same hide and say:
‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; “This cow is joined to this hide just as before”—
atha kho sā gāvī visaṁyuttā teneva cammenā”ti. still that cow would be disjoined from that hide.’
“Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘This simile, sisters, has been made by me to convey a meaning; and this is the meaning here:
‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; “the inner mass of flesh,” sisters, is a term for the six bases in oneself;
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; “the outer hide,” sisters, is a term for the six external bases;
‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; “the inner tissue, sinews, and ligaments,” sisters, is a term for relishing and lust;
‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; “the sharp carving knife,” sisters, is a term for noble understanding—
yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati. the noble understanding that cuts, severs, and carves away the inner defilements, fetters, and bonds.
Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. ‘There are, sisters, these seven enlightenment factors, developing and cultivating which a bhikkhu, by realizing for himself with direct knowledge, here and now enters upon and abides in the taintless deliverance of mind and deliverance by understanding, with the exhaustion of the taints.
Katame satta? What are the seven?
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Here, sisters, a bhikkhu develops the mindfulness enlightenment factor, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment.
Dhammavicayasambojjhaṅgaṁ bhāveti …pe… He develops the investigation-of-states enlightenment factor …
vīriyasambojjhaṅgaṁ bhāveti … he develops the energy enlightenment factor …
pītisambojjhaṅgaṁ bhāveti … he develops the joy enlightenment factor …
passaddhisambojjhaṅgaṁ bhāveti … he develops the tranquillity enlightenment factor …
samādhisambojjhaṅgaṁ bhāveti … he develops the concentration enlightenment factor …
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. he develops the equanimity enlightenment factor, which is supported by seclusion, by dispassion, by cessation, and ripens in relinquishment.
Ime kho, bhaginiyo, satta bojjhaṅgā yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. These, sisters, are the seven enlightenment factors, developing and cultivating which a bhikkhu, by realizing for himself with direct knowledge, here and now enters upon and abides in the taintless deliverance of mind and deliverance by understanding, with the exhaustion of the taints.’
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi: Then, having advised those bhikkhunīs with this advice, the venerable Nandaka dismissed them:
“gacchatha, bhaginiyo; kālo”ti. ‘Go, sisters; it is time.’
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ nandakaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca: Then those bhikkhunīs, having delighted in and rejoiced in the venerable Nandaka’s words, rose from their seats, and after paying homage to the venerable Nandaka, keeping him on their right, went to the Blessed One; having approached and paid homage to the Blessed One, they stood at one side. The Blessed One said to those bhikkhunīs standing at one side:
“gacchatha, bhikkhuniyo; kālo”ti. ‘Go, bhikkhunīs; it is time.’
Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Then those bhikkhunīs, having paid homage to the Blessed One, keeping him on their right, departed.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: Then, not long after those bhikkhunīs had left, the Blessed One addressed the bhikkhus thus:Soon after those nuns had left, the Buddha addressed the mendicants:
“seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā: ‘Bhikkhus, just as on the fifteenth day of the fortnight, on the observance day, most people have no doubt or uncertainty whether the moon is deficient or full,“Suppose, mendicants, it was the sabbath of the fifteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti; but rather it is only full—wondering whether the moon is full or not, since it is obviously full.
evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. so too, bhikkhus, those bhikkhunīs are both satisfied with Nandaka’s teaching of the Dhamma and have their intention fulfilled.In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, and they got all they wished for.
Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunisatānaṁ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti. Bhikkhus, the most backward of those five hundred bhikkhunīs is a stream-enterer, no longer subject to perdition, bound for enlightenment.’Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Those bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Nandakovādasuttaṁ niṭṭhitaṁ catutthaṁ. The Discourse Giving Advice from Nandaka, the fourth, is finished.